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MEDITATIONS 


MYSTERIES  OF  OUR  HOLY  FAITH. 


MEDITATIONS 

ON  THE 

MYSTERIES  OF  OUR  HOLY  FAITH: 

TOGETHER  WITH 

A  tkeatisp:  on  mental  prayer. 

BY  THE  YEK.  FATHER  LOUIS  DE  PONTE,  S.  J. 

BEING  THE 

TRANSLATION    FROM   THE  ORIGINAL  SPANISH  BY  JOHN  HEIGH  AM. 

REVISED  AND  CORRECTED. 

TO   WHICH   ARE   ADDED 

THE  EEV.  F.  C.  BOEGO'S 

MEDITATIONS  ON  THE  SACRED  HEART. 

TRANSLATED    FROM   THE   ITALIAN. 

IN   SIX    VOLS. — VOL.    IV. 

■"^■A\i////? 


Permissu  Superiorum. 


LONDON : 

RICTTATIDSON   AND    SON, 

172,  Flket  Strket  ;  9,  Caprl  Strkep,  Dublin;  and  DbrbTi 

MDCCCLIU. 


DEC  -  4  1954 


TABLE  OF  CONTENTS  OF  VOL.  IV. 


PART  IV.— C.  lNTEOi>ncTioN.— On  mental  prayer  upon  the  Passion  of  our 

Lord  Jesus  Christ      ..  ..  ..  ..  ..  ..  5 

Chapter  I.— On  the  end  which  we  ought  to  have  in  meditating  the  Pas- 
sion        ..  ,  ..  ..  ..  ..  8 

„  n.— On  the  dispositions  to  be  procured  in  meditating  the  Pas- 
sion        ..  ..  ..  ..  ..  ..        13 

„      in.-— On  different  manners  of  meditating  the  Passion  . .  ..        17 

I.— Meditations  on  the  events  from  the  ascent  to  Jerusalem,  until  the  wash- 
ing of  the  feet  previous  to  the  institution  of  the  Holy  Sacra- 
ment, containing  a  summary  of  the  things  to  be  considered  for 
meditating  each  mystery  of  our  Lord's  Passion         . .  . .        23 

Meditation  I. 

Point  I.— The  Person  that  suifered  . .  . .  . .  . .        23 

»       II. — The  multitude  and  grievousness  of  His  torments  . .  . .        26 

„      III.— The  quality  of  those  that  inflicted  them . ,  ..  ..        30 

„      IV.— The  persons  for  whom,  and  the  causes  for  which  He  suf- 
fered      ..  ..  ..  .,  ..  ..        34 

„        V". — ^The  love  and  affection  with  which  He  suifered     . .  .        37 

•>      VI.— The  heroic  virtues  exercised  by  Him  ih'  suffering. .  . .        4.0 

>i    VII.— The  seven  stations  made  by  Him  in  His  Passion  . .  . .        45 

„  VIII.— The  sorrow  felt  by  our  Blessed  Lady  in  His  Passion  . .        49 

>•      IX. — The  heroic  virtue  exercised  by  cur  Lady  in  His  Passion    . .        53 
Meditation  II.— On  Christ's  ascending  to  Jerusalem,  when  He  discovered 
to  His  di.sciples  what  He  was  to  suffer  there,  and  the 
various  times  that  He  made  mention  of  His  Passion 
to  them  . .  . .  . .  . .  . .        56 

»        ni.— On  Christ's  entry  with  palms  into  Jerusalem . .  . .        64 

II        rv. — On  the  tears  shed  by  Christ  when  beholding  the  city  of 
Jerusalem,  and  of  that  which  happened  to  Him  on 
that  day  . .  . .  . .  . .  . .        74 

„         v.— On  Christ's  supper  in  Bethania         ..  ..  ..        «i 


n  CONTENTS, 

FAGS 

Meditation  VI.— On  Judas  selling  Christ  for  thirty  pieces'  of  silver,  and 

the  chief  priests' decree  to  Icill  Him  ..  ..        88 

VII.  -On  the  last  supper,  in  wliich  Christ  ate  the  legal  lamb 
witli  His  apostles,  and  His  previous  leave-talcing  of 
His  holy  mother  ..  ..  ..  ..       loi 

„     VIIL— On  His  washing  the  disciples' feet     ..  ..  ..       io8 

3.— Meditations  on  the  most  Holy  Sacrament  of  the  Altar  . .  . .       122 

Meditation  IX.— On  Christ's  actions  and  discourse  previous  to  His  insti- 
tution of  the  most  Holy  Sacram,ent,  representing  to 
us  the  disposition  which  those  are  to  have  who  ap- 
proach to  receive  it        ..  .,.  ..  ..       123 
X.— On  the  time,  place,  and  company  chosen  by  Him,  for 

instituting  the  Blessed  Sacrament  ..  ..       128 

,  XI.— On  the  miraculou.s  conversion  wrought  by  Christ  of 
bread,  into  His  body,  and  on  the  manner  in  which 
Himself  and  His  apostles  communicated    .  ..134 

XII.— On  the  conversion  of  tlie  wine  into  Clirist's  blopd,  and 

of  tlie  unspeakable  treasures  which  lie  hid  in  it     . .       143 

„      XIII.— On  the  sacramental  species  of  bread,  and  wine,  and  of 

that  wliich  is  represented  to  us  by  the  same  . .       i49 

„     XIV.  —On  six  mystical  things  done  and  said  by  our  Lord  in  His 

consecration  of  the  bread  and  wine  ..  ..       156 

"  XV.— On  the  power  given  by  Christ  to  His  apostles  to  do  the 
same  that  He  had  done ;  and  on  tjie  power  possessed 
by  priests  at  this  day  of  consecrating  and  oifering 
the  Sacrifice  of  the  body  and  blood  of  our  Lord       . .       162 

3.  Meditations  on  the  events  from  the  institution  of  tlie  Holy  Sacrament  of 

tlie  Altar,  until  ourLords  seizure  in  the  garden. 
Meditation  XVI.— On  our  Lord's  discourse  at  supper,  telling  His  apos- 
tles, tliat   one  of   them  should  betray  Him:— and 
Judas's  departure  for  tiiat  purpose  ..  ..       170 

„  XVII.— On  the  contention  among  the  apostles  concerning  supe- 
riority, and  our  Lord's  repreliension  of  them,  and 
His  admonisliing  them  of  the  scandal  which  they 
should  talve  in  Him  that  night ;  and  prediction  to 
Peter  of  His  denial         ..  ..  ••  ••       ^77 

„  XVIII.— On  the  sermon  which  our  Lord  made  to  His  disciples 

after  supper      ..  ..  ..  ••  ..182 

„     XIX.— On  the  prayer  which  our  Lord  made  to  His  Father  at 

the  end  of  the  sermon  after  supper  . .  . .       198 

„  XX.— On  our  Lord's  going  out  of  the  supper-chamber  to  the 
garden  of  Gethsemani.— His  inward  heaviness  and 
agony  . . 

„      XXI  —On  the  prayer  wliich  our  Lord  made  in  the  garden      . .       218 

„    XXII.— On  the  appearance  of  the  angel  to  Christ,  and  of  His 

bloody  sweat     . .  .  •  . .  •  •  •  •       230 

„  XXIII.— Application  of  the  interior  senses  of  the  soul,  to  the 

blood  which  our  Lord  shed  forth  in  the  garden      . .       238 


206 


CONTENTS. 


PAGE 


Meditation  XXIV.— On  Judas'  coming  with  the  soldiers  to  apprehend  Christ, 

and  of  that  which  happened  before  His  seizure      . .      242 
„    XXV.— On  the  apprehension  of  Christ  . .  . .  . .      253 

4.  Meditations  on  the  mysteries  of  the  Passion,  concerning  such  things  as 

happened  on  the  night  of  our  Lord's  apprehension  . .      259 

Meditation  XXVI. — On  the  sufferings  endured  by  Christ  from  the  gar- 
den to  the  house  of  Annas,  and  of  that  which  hap- 
pened to  Him  in  the  same  house  ..  . .      261 

„  XXVII.— On  the  blow  which  Christ  received  on  the  face, 

and  on  His  being  sent  back  to  Caiphas  . .  . .      267 

XXVIIL— On  St.  Peter's  triple  denial       ..  ..  ..      271 

„  XXIX.— On  the  false  witnesses  brought  by  the  Jews  against 

Christ  in  the  house  of  Caiphas,  and  His  answers 
to  their  demands        . .  , .  , .  . .      280 

„  XXX. — On  the  injuries  and  pains  endured  by  our  Lord  in 

the  presence  of  Caiphas  and  of  his  council,  and  on 
the  rest  undergone  by  Him  that  night  . .  ..      287 

„  XXXI.— On  the  presentation  of  our  Lord  before  Pilate,  and 

on  the  unhappy  death  of  Judas  . .  . .      299 

„  XXXII.— On  the  accusation  of  Christ  before  Pilate,  and  on 

the  questions  he  asked  Him      ..  ..  ..      307 

„        XXXIII.— On  the  presentation  of  Christ  before  Herod,  and 

on  the  injuries  there  received  by  Him  ..  ..      315 

„         XXXrV.— On  the  Jews'  preference  of  Barabbas,  and  the  con- 
demnation of  Christ    ..  ..  ..  ..322 

„  XXXV.— On  the  whipping  of  Christ  at  the  pillar  . ,  . .      328 

„         XXXVI. — On  the  crowning  with  thorns,  and  the  other  deri- 
sions which  then  succeeded      . .  . .  . .      338 

„       XXXVII.— On  Pilate's  words,  "  Ecce  Homo,"  and  on  the  last 

examination  which  he  made  of  Christ    . .  . .       349 

„     XXXVIIL— On  the  condemnation  of  Christ  to  the  death  of  the 

cross  ..  ..  ..  ..  ,        362 

,,         XXXIX. — On  Christ's  carriage  of  His  cross,  and  the  occur- 
rences till  He  came  to  the  mount  of  Calvary      . .      367 

„  XL,— On  the  events  on  the  mount  of  Calvary  before  the 

crucifixion     ..  ..  ..  ..  ..       382 

„  XLL— On  the  crucifixion  of  Christ      . .  . ,  , .      388 

„  XLII.— On  the  mysteries  contained  in  Christ  crucified    . .      396 

„  XLIII.— On  the  title  of  Christ's  cross,  and  on  the  mystical 

causes  comprehended  in  His  Passion     . .  . .      403 

„  XLIV.— On  the  parting  of  Christ's  garments,  and  on  the 

mockeries  that  He  endured  upon  the  cross  . .      409 

„  XLV.— On  the  first  word  spoken  by  Christ  on  the  cross, 

praying  for  His  enemies  . .  . .  . .      420 

„  XLVL— On  the  two  thieves  crucified  with  Christ,  and  on 

the  second  word  spoken  by  Him,  in  which  He  pro- 
mised Paradise  to  one  of  them . .  , .  . .      426 
„          XLVn.— On  the  third  word  spoken  by  Christ  on  the  cross 

to  His  Mother  and  St.  John     ..  ..  ..438 


Vlll  CONTENTS. 


JIeditation  XI.VIII.— On  the  darkness  which  came  over  the  whole  earth, 
and  on  the  fourth  word  spoken  by  Christ  on  the 
cross  ..  ..  ..  .,  ..       445 

„  XLIX. — On  the  thirst  endured  by  Christ  on  the  cross,  and 

on  the  fifth  word  spoken  by  Him  on  it  . .       45 1 

,j  L.— On  the  sixth  word  spoken  by  Christ  on  the  cross      458 

,>  LI. — On  the  seventh  word  spoken  by  Christ  on  the  cross, 

and  on  His  death  .  . .  . .  . .       46a 

A  summary  or  abridgment  of  the  preceding  meditations,  in  which  is  laid 
doAvn  a  manner  how  to  live  well,  after  the  example  of  Christ 
crucified  ..  ..  ..  ..  ,.  ..       459 

Meditation  LII.— On  the  miracles  which  succeeded  upon  the  death  of 

Christ..  .,  ..  ..  ..  ..      472 

„         Lni.— On  the  opening  of  Christ's  side  with  a  lance,  and  on 

His  five  wounds  . .  . .  . .  . ,       4^5 

„        LIV.— On  the  taking  down  from  the  cross . .  ..  .,      487 

„         LV.— On  the  funeral  and  burial  of  Christ..  ..  .,       493 

„        LVI.— On  the  solitude  of  our  Lady  the  Virgin,  and  on  that 

which  was  done  after  the  burial  of  lier  Son  , .       498 

„        LVIL— On  the  guard  set  at  the  sepulchre  of  Christ,  and  on 

the  incorruption  of  His  body       . .  . .  •  •      503 


TO    THE 

CHRISTIAN  READER, 


1.  T  could  wish  that  I  had  an  infinity  of  tongues,  and 
all  of  fire,  like  those  of  the  apostles,  wherewith  to 
publish  through  the  whole  world  the  infinite  excellen- 
cies of  our  most  High  and  most  Sovereign  God  ;  and 
the  most  renowned  mysteries  which  He  has  revealed 
to  us,  both  of  Himself  and  of  His  works ;  so  that  all 
infidels  might  with  great  certainty  know  and  admit 
the  truth  and  sovereignty  of  our  holy  faith,  and  all 
the  faithful  rejoice  for  their  good  fortune  in  having 
known  and  admitted  it ;  and  both  the  one  and  the 
other  might  be  inflamed  with  the  love  of  the  infinite 
goodness  of  this  great  God,  and  encouraged  perfectly 
to  accomplish  His  most  holy  will.  But  since  this  is 
not  afforded  me,  I  have  to  this  purpose  endeavoured, 
in  the  three  parts  of  this  ensuing  volume,*  to  point  out, 
and  to  paint  with  the  most  lively  colours  that  I  possi- 
bly could,  three  of  His  principal  views. 

i.  One  shall  be  of  the  greatness  of  His  divinity,  that 
is  to  say,  of  His  divine  being,  in  unity  of  essence,  and 
Trinity  of  Persons :  of  His  eternity,  goodness,  charity, 
mercy,  hberality,  immensity,  wisdom,  and  omnipotency, 
and  of  the  most  glorious  works  which  have  proceeded 
from  Him ;  as  the  creation  of  the  world,  with  all  its  or- 

♦  In  the  original  all  the  three  parts  are  in  one  volume. 
Vol.  IV,— I. 


TO  THE  CHRISTIAN  READER. 


naments,  the  preservation  and  government  of  the  same, 
with  the  innumerable  natural  and  supernatural  bene- 
fits which  descend  from  His  paternal  providence  for 
the  profit  of  all  men,  but  most  especially  for  His  elect, 
even  to  the  enthroning  of  them  in  the  most  eminent 
thrones  of  His  glory :  all  which  is  treated  of  in  the 
sixth  part. 

ii.  Another,  which  seems  to  go  to  the  contrary- 
extreme,  is  of  the  extreme  humdliations  which  the  Son 
of  the  living  God  took  upon  Him  in  the  sacred  hu- 
manity, which  He  united  with  His  divine  Person, 
*'  humbhng  Himself  even  to  the  death  of  the  cross," 
,  with  the  innumerable  ignominies  which  He  endured  in 
the  course  of  His  Passion,  which  is  considered  in  the 
fourth  part ;  in  which  Almighty  God  is  so  admirable 
and  so  incomprehensible  for  the  infinite  excellencies  of 
His  bounty  and  charity,  which  are  intermixed  with 
these  degradations,  that  the  Seraphim  cover  with 
their  wings  as  well  "  the  feet"  as  "  the  face"(l)  of  this 
Sovereign  Lord,  to  signify  that  they  confess  themselves 
overcome  with  the  incomprehensibility  of  these  two 
extremes,  and  content  themselves  to  publish  with  loud 
voices  and  grateful  affection,  the  sanctity  which  shines 
in  them. (2) 

iii.  The  third  view,  which  is  as  it  were  a  mean  be- 
tween these  two  extremes,  is  of  the  greatness  of  the 
most  sacred  humanity  of  our  Lord  Jesus  Christ, 
glorified  in  recompence  of  His  humihations,  with  infi- 
nite gifts,  even  to  be  placed  at  the  right  hand  of  God 
the  Father,  in  the  chiefest  goods  of  His  glory ;  which, 
although  compared  with  those  of  the  divinity,  seem 

(1)  Is.  vi.  2.  (2)  S.  Bern.  Ser.  v.  in  haec  verba. 


TO  THE  CHRISTIAN  READER.  6 

but  little,  jet  in  themselves  are  exceedingly  great. 
And  those  which  He  gained  by  His  merits,  He  distri- 
butes amongst  men,  to  sanctify  them  in  this  life,  de- 
siring to  lead  them  with  Him  to  that  Kingdom  which 
He  enjoys  in  the  other ;  all  which  are  treated  in  the 
fifth  part,  and  are  much  more  explained  and  declared 
by  what  is  considered  in  the  sixth,  as  will  be  seen 
there. 

2.  I  only  crave  of  the  Christian  reader  to  behold 
the  three  views  painted  and  set  forth  in  these  three 
parts,  in  such  wise  that  in  reading,  meditating,  and 
contemplating  them,  he  persuade  himself  that  all  which 
is  said  and  written  of  Almighty  God,  and  of  His  mys- 
teries, is  very  little,  and  in  a  manner  nothing  in  com- 
parison of  the  infinity  of  things  which  remain  to  be 
said  and  written  of  Him  ;  and  yet,  to  understand  per- 
fectly even  this  little,  he  must  love  much ;  for,  as  he 
cannot  understand  Greek  who  never  learned  it,  even 
so,  says  St.  Bernard,(3)  he  cannot  attain  to  the  sublime 
feelings  and  effects  of  love,  who  knows  not  what  it  is 
to  love  :  and  when  he  shall  love,  then  let  him  presently 
endeavour  to  transform  himself,  as  the  apostle  says, (4) 
into  a  lively  image  of  the  perfection  which  he  has 
meditated,  first,  conforming  his  life  to  the  life  of 
Christ,  humbled  and  crucified;  then  to  that  of  the 
same  Lord  exalted  and  placed  on  His  throne  ;  and 
lastly,  to  the  image  of  His  divinity,  and  to  the  exem- 
plary virtues  which  shine  there :  endeavouring  also 
to  help  all  men  with  the  favour  of  the  divine  grace  to 
reform  the  image  of  their  nature,  and  to  conform  it  to 
this  image,  as  will  be  declared  in  the  ensuing  medita- 
tons. 

(3)  Serm.  Ixxix.  in  Cant.  (4)  2  Cor.  iii.  18. 


Il-FOR  PROFICIENTS  K  THE  ILLUMINATIVE 
WAY. 


C— MEDITATIONS    UPON  THE    MYSTEEIES  OF 
THE  PASSION  OF  JESUS  CHEIST  OUE  LORD. 


INTKODUCTION— ON  MENTAL  PKATEB  UPON  THE  PASSION  OF  OUR  LORD 
JESUS   CHRIST. 


1.  Notwithstanding  that  the  meditations  of  the  mys- 
teries of  the  Passion  of  Jesus  Christ  our  Lord  belong,  as 
has  been  declared  in  the  introduction  of  this  book,  to  the 
illuminative  way,  especially  to  its  highest  degree,  which 
approaches  nearest  to  the  unitive  way,  nevertheless  thei/ 
are  exceedingly  profitable  for  all  sorts  of  persons^  by  what- 
ever way  they  walk,  and  in  whatever  degree  of  perfection 
they  live :  (1)  forasmuch  as  sinners  will  find  in  them  most 
effectual  motives  to  purify  themselves  from  all  their  sins ; 
beginners,  to  mortify  their  passions ;  proficients,  to  increase 
in  all  kinds  of  virtue;  and  the  perfect,  to  obtain  union 
with  Almighty  God  by  fervent  love. 

2.  For  this  cause,  St.  Bernard  says,  (2)  that  the  Passion 
of  Jesus  Christ,  even  to  this  present  day,  makes  the  earth 
to  tremble,  rends  the  stones,  opens  the  sepulchres,  and  rends 
*'the  veil  of  the  Temple,"  dividing  it  "in  two,  from  the 
top  even  to  the  bottom :"  (3)  for,  as  those  who  meditate  the 

(l'^  S.  Bon.  in  stim.  Div.  Amoris,  c.  1. 
(2)  Serm.  in  Ser.  4,  majoris  heb.  (3)  Mat.  xxvii.  51,  52. 


t)  INTRODUCTION. 

same  seriously,— if  they  be  earth,  through  their  faults  and 
affections  to  earthly  things,  tremble  with  the  holy  fear  of 
Almighty  God,  and  at  the  seyere  justice  which  He  executed 
upon  His  own  Son,  moving  themselves  herewith,  to  forsake 
their  earthliness; — if  they  be  stones ^  by  the  hardness  of 
their  hearts,  they  become  soft  and  tender,  and  rend  them- 
selves, as  it  were  with  the  greatness  of  sorrow,  as  well  for 
their  own  sins,  as  for  the  pains  which  Christ  endured  for 
them. — If  they  be  sealed  "sepulchres,"  by  the  shame 
which  they  have  to  discover  their  sins,  they  are  "opened" 
by  confession,  to  drive  death  from  them,  and  to  raise  them- 
selves again  to  newness  of  life. — And  finally,  that  "ijeiZ" 
which  made  the  division  between  God  and  us,  is  torn  for 
all,  that  we  may,  as  St.  Paul  says,  (4)  contemplate  more 
manifestly  the  glory  of  our  Lord,  and  the  bottomless  depth 
of  His  celestial  secrets. 

3.  And  not  without  cause  did  the  veil  rend  itself  "from 
the  top"  "to  the  bottom;"  to  signify  that  by  the  means 
of  Christ  crucified,  we  may  contemplate  the  height  of  His 
divinity,  and  of  His  sovereign  perfections:  as  also  the 
depth  and  profundity  of  His  humanity,  and  of  His  il- 
lustrious and  resplendent  virtues.  So  that  sinners,  who 
like  "urchins," (5)  are  all  thorny  through  their  sins,  may 
find  an  entrance  into  the  cleft  of  this  divine  Rock,  where, 
mournfully  meditating  for  their  sins,  they  will  blunt  the 
sharp  points  of  their  pricking  thorns,  and  free  themselves 
from  all  painful  and  remorseful  prickings. — The  more  pure 
and  more  unspotted,  like  doves,  may  fly  more  high,  and 
making  their  nests  and  abodes  within  "the  clefts  of"  this 
"Rock,  and  in  the  hollow  places  of"  this  "wall," (6)  will 
become  much  more  pure  and  more  beautiful. — And  the 
perfect,  who  like  to  "harts,"  climb  up  the  high  moun- 
tains, meditating  on  Christ  highly  exalted  from  the  earth, 
(4)  2  Cor.  ill  18.  (5)  Ps.  ciii.  18.  (6)  Cant.  ii.  14. 


ON   THE   PASSION   OF   CHRIST  OUR   LORD.  7 

will  be  drawn  very  forcibly  to  have  their  conversation 
above  in  heaven.  And  all,  as  St.  Bernard  says,  may  suck 
forth  "honey  out  of"  this  "rock,"  and  "oil"  out  of  the 
hardest  stone:  (7)  which,  though  it  were  hard  in  bearing 
injuries,  and  more  hard  in  enduring  scourges,  and  most 
hard  of  all  in  enduring  the  torments  of  the  cross,  yet  is 
made  to  us  a  fountain  both  of  "oil"  and  "honey,"  that 
heals  our  wounds,  mollifies  our  hardnesses,  strengthens  our 
feebleness,  and  banquets  our  souls  with  the  sweetness  of 
His  divine  consolations. 

4.  And  for  this  cause,  with  great  reason  Albertus 
Magnus  says,  (8)  that  the  simple  remembrance  and  devout 
meditation  of  the  Passion  of  Jesus  Christ,  is  much  more 
profitable  to  a  man,  than  to  fast  a  whole  year  with  bread 
and  water,  and  to  discipline  himself  every  day,  even  to 
the  shedding  of  his  blood,  and  to  recite  every  day  the 
whole  Psalter:  because  these  exercises,  although  they  are 
good  and  profitable,  yet  being  only  exterior  works,  if  we 
take  them  alone,  they  are  not  so  powerful  to  purify  the 
soul  from  vices,  and  to  enlighten  it  with  verities  and 
virtues,  and  to  perfect  it  in  the  inflamed  affections  of 
divine  love,  as  is  the  attentive  and  profound  meditation  of 
the  Passion  of  Christ  our  Lord,  which  works  all  these 
effects  within  our  souls,  giving,  moreover,  spirit  and  life  to 
penances  and  exterior  actions,  to  the  fervent  exercise  of 
which  it  carries  us  with  courage  and  efficacy. 

(7)  Ser.de  Pentec.  Deut.  xxxii.  13. 

(8)  Rosetum  spirit,  exercit.  xxii.  c.  1. 


INTRODUCTION. 


Chap.  I.     On  the  end  which  we  ought  to  have  in 

MEDITATING   THE    PaSSION. 

1.  From  this  principle  which  has  been  proposed,  is 
evidently  deduced,  that  as  the  persons  are  different  who 
meditate  the  Passion  of  Christ  our  Lord,  so  the  ends  and 
scopes  are  also  different  which  they  desire  in  meditating 
them,  every  one  aiming  at  that  affection  and  spiritual 
fruit,  which  is  conformable  to  the  state  of  his  soul,  and  to 
the  way  by  which  he  walks:  that  is  to  say,  either  to 
purge  and  purify  himself  from  his  sins  and  disordered 
passions;  or  to  adorn  himself  with  heroic  virtues;  or  to 
unite  himself  to  Almighty  God,  with  fervent  affections  of 
love  and  charity,  taking  for  a  means  to  attain  to  all  this, 
the  affection  of  compassion,  which  opens  the  way  to  all 
the  others. 

2.  For  this  reason  it  is  to  be  presupposed,  that  the 
Passion  of  Christ,  as  St.  Laurence  Justinian  says,  may  serve 
for  matter  of  joy  or  matter  of  sorrow,  because  it  may  be 

considered  in  two  different  ways. 

i.  The  one,  inasmuch  as  it  is  a  most  singular  benefit  of 
Almighty  God: — "In  quo  divinoB  miserationis  reseratur 
abyssus,  coelorum  aperitur  janua,  charitatis  latitudo  os- 
tenditur,  et  quantus  sit  homo  apertissime  demonstratur : 
vile  enim  esse  non  potest,  quod  Filii  Dei  sanguine  com- 
paratur ;" — "  In  which  the  bottomless  depth  of  the  divine 
mercy  is  discovered,  the  gate  of  heaven  is  opened,  the 
breadth  of  charity  is  manifested,  and  the  esteem  which 
Almighty  God  makes  of  man,  is  evidently  declared;  for 
that  thing  cannot  be  vile  which  was  bought  with  the 
blood  of  the  Son  of  God."  (1)     In  this  manner  the  medi- 

(1)  Lib.  de  Triump.  agone  Christi,  c.  20. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD  if 

tation  of  the  Passion  moves  affections  of  joy  and  of  glad- 
ness; as  "Abraham  rejoiced," (2)  when  in  the  figure  of 
the  ram  which  he  sacrificed  instead  of  his  son  Isaac,  he 
beheld  in  contemplation  the  death  of  Jesus  Christ,  re- 
joicing for  the  great  good  which  the  whole  world  was  to 
receive  by  it.  And  Christ  our  Lord  Himself,  upon  this 
motive,  thinking  on  His  Passion,  called  in  the  book  of 
Canticles,  this  day  upon  which  His  mother  the  Synagogue 
"crowned"  Him  with  a  crown  of  thorns,  in  the  day  of 
His  espousals,  and  in  the  day  of  the  joy  of  His  heart;"  (3) 
and  therefore  He  entered  into  Jerusalem  with  great  signs 
of  joy  to  receive  this  crown,  and  to  celebrate  on  the  bed- 
chamber of  the  cross  "the  espousals"  with  Ilis  Church. 
This  sort  of  meditation  is  most  proper  to  those  who  walk 
in  the  unitive  way,  considering  the  Passion,  as  other  divine 
benefits,  of  which  the  sixth  part  treats. 

ii.  The  other  manner  to  meditate  the  Passion,  of  which 
we  are  principally  to  treat  at  present,  is,  inasmuch  as  it 
was  hitter,  and  very  painful  to  Christ  our  Lord ;  and  that 
it  was  occasioned  by  our  sins ;  and  as  it  was  a  model  of 
all  virtues,  especially  of  such  as  shine  amidst  the  greatest 
adversities ;  and  after  this  manner,  it  moves  to  sorrow  and 
compassion  of  that  Lord,  who  suffered  so  much  for  our 
sakes:  even  Christ  Himself  was  broken,  sad  and  heavy, 
with  only  thinking  of  it;  and  it  is  therefore  reasonable 
that  we  should  accompany  Him  in  this  His  heaviness,  lest 
He  say  of  us,  that  of  the  psalm: — "I  looked  for  one  that 
would  grieve  together  with  me,  but  there  was  none ;  and 
for  one  that  would  comfort  me,  and  I  found  none."  (4) 

2.  But  that  it  may  be  understood  what  sort  of  com- 
passion this  ought  to  be,  and  to  what  ends  it  is  to  be 
ordained,  I  premise,  that  Jesus  Christ  our  Lord  drank  the 

(2)  Joan.  viii.  BQ\  S.  Chrys.  Horn.  54,  in  Joan.;  Gen.  xxii.  13. 
(3)  Cant.  iU.  U,  (4)  Psal.  ixviii.  21. 


10  INTRODUCTION. 

chalice  of  His  Passion  in  two  manners.  The  one  was, 
corporally,  by  the  hands  of  the  cruel  ministers  and  tor- 
mentors, when  He  was  apprehended,  scourged,  crowned 
with  thorns,  and  crucified.  The  other  was,  spiritually,  in 
His  mind  by  lively  representation,  and  imagination  of  the 
same  torments,  and  of  the  cause  of  them,  which  were  our 
sins.  Of  both  which  His  Majesty  made  mention,  speaking 
to  the  sons  of  Zebedee,  as  has  been  noted  in  its  place: 
for  St.  Matthew  recounts  that  He  said  to  them  : — "Can 
you  drink  of  the  chalice  that  I  shall  drink?" (5)  Where 
He  spoke  of  the  corporal  drink  which  He  was  to  taste  of. 
And  St.  Mark  relates  it  in  the  present  tense,  as  if  He 
were  drinking  it  at  that  very  time,  saying: — "Can  you 
drink  of  the  chalice  that  I  drink  of,  and  be  baptized  with 
the  Baptism  wherewith  I  am  baptized?" (6)  Where  He 
also  declares  the  spiritual  potion  or  drink,  which  He  drank 
every  day,  although  He  drank  the  same  with  greater 
bitterness  in  the  garden  of  Gethsemane,  where,  from  the 
interior  feeling  of  it,  He  was  spiritually  scourged,  crowned 
with  thorns,  and  crucified  :  and  in  both  which  manners  of 
drinking  this  chalice,  most  excellent  virtues  shined,  as  we 
shall  hereafter  see.  Hence  follow  the  ends  which  we  ought 
to  have  in  these  meditations,  as  also  the  fruits  which  we 
are  to  gather  from  them:  which  are  to  unite,  transform, 
and  conform  us  to  Christ,  afflicted  and  tormented  in  the 
two  manners  above-mentioned,  drinking  likewise  in  our 
manner,  the  chalice  of  His  Passion  in  both  ways. 

i  First,  procuring  in  meditation,  to  "let  this  mind 
be  in"  us,  as  St.  Paul  says,  "which  was  also  in  Christ 
Jesus,"  (7)  having  the  affections  of  compassion,  sorrow  and 
sadness,  in  such  a  manner  that  we  become  "  transformed  '* 
into  Christ,  sad,  and  afflicted  for  our  sakes,  and  spiritually 

(5)  Mat.  XX.  22.  Med.  23  of  the  3rd  Part. 
(6)  Marc.  x.  iJS.  (7)  Phil.  ii.  5.     . 


OK  THE  PASSION  OF  CHRIST  OUR  LORD.  11 

crucified  with  Him ;  in  the  same  manner  as  the  most  holy- 
Virgin  felt  the  sorrows  of  her  Son :  for  which  cause 
Simeon  said : — "that  through  her  own  soul  a  sword" 
should  "pierce,"  (8)  not  corporal  but  spiritual,  of  com- 
passion and  sorrow.  This  manner  of  feeling  the  Passion 
of  Christ,  is  a  special  gift  of  the  same  Lord,  who  gives 
eyes  to  see  His  pains,  and  to  deplore  them;  for  which 
cause  He  said  by  Zachariah,  that  He  would  "pour  out 
upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,  the  spirit  of  grace  and  of  prayer,  and  they 
shall  look  upon  Him  whom  they  have  pierced,  and  they 
shall  mourn  for  Him  as  one  mourneth  for  an  only  son."  (9) 
And  although  this  passage  is  usually  explained  in  another 
sense,  and  of  other  tears,  which  the  incredulous  Jews  will 
have  at  the  day  of  judgment ;  yet  it  may  also  be  under- 
stood of  those  who  receive  from  Almighty  God  the  spirit 
of  prayer,  and  in  virtue  of  it,  behold  with  the  eyes  of 
lively  faith,  Him  "whom  they  have  crucified  by  their 
sins,"(10)  bitterly  deploring  His  death.  Here  the  disorder 
of  some  persons  is  apparent,  who  go  to  meditate  the 
Passion,  and  desire  therein  tears  and  tenderness  of  heart, 
principally  for  their  own  pleasure,  gust  and  consolation, 
which,  although  it  seems  to  be  spiritual,  yet,  as  St.  Bona- 
venture  says,  (11)  is  of  self-love,  and  much  disordered,  for 
that  it  is  great  disorder  to  desire  sweetness  amidst  the 
bitterness  of  Christ,  and  to  desire  comforts,  meditating 
His  discomforts,  which  ought  not  to  be  meditated,  but 
that  we  may  feel  them,  and  to  be  partakers  of  them: 
although  the  bounty  of  our  Lord  is  so  great,  that  to 
discomfort  ourselves  with  Him,  is  not  one  of  the  least 
comforts. 

ii.  The  second  end  which  we  ought  to  aim  at  in  these 

(8)  Luc  ii.  35.  (9)  Zach.  xii.  10.      Joan.  xix.  37. 

(10)  Heb.  vi.  6.  (11)  Stim.  de  Amor.  c.  1,  ad  fiuem. 


12  INTRODUCTION. 

meditations,  is  also  to  drink  the  cup  of  the  Passion,  corpo- 
rally conforming  ourselves  to  Christ  our  Lord  in  the  self- 
same sufferings,  taking  strength  and  courage  for  this 
purpose,  and  making  efficacious  resolutions,  imposing  vol- 
untarily upon  ourselves  some  painful  exercises,  as  fastings, 
disciplines,  and  other  voluntary  mortifications :  supporting 
patiently  and  joyfully  such  as  God  shall  vouchsafe  to  send, 
or  suffer  to  befal  us,  believing,  as  St.  Paul  says,  that  to 
us  "it  is  given"  not  only  "to  believe'*  in  Christ,  "but 
also  to  suffer  for  IIim.''(12)  And  so,  imitating  the  same 
apostle,  we  ought  to  endeavour,  when  we  meditate  the 
Passion,  to  "bear  always  in  our  body  the  mortification  of 
Jesus,  (13)  and  "  the  marks''  (14)  of  Jesus,  which  are  the 
wounds  and  pains  which  afiOiict  our  flesh,  as  they  afflicted 
His;  so  that  in  both  manners  every  one  may  say, — "Christo 
crucifixus  sum  cruci."  "With  Christ  I  am  nailed  to  the 
cross,"  (15)  as  well  by  compassion  as  by  imitation,  in  suf- 
fering for  riim,  as  He  suffered  for  me. 

3.  Hence  ensues  the  third  principal  end  of  these  medi- 
tations, which  is  to  conform  ourselves  with  Christ  in  the 
heroic  virtues  which  He  practised,  drinking  His  chalice  as 
well  spiritually  as  corporally — that  is  to  say,  in  the  love  of 
Almighty  God,  and  of  men,  in  the  zeal  of  the  salvation  of 
souls,  in  the  purity  of  intention,  and  in  the  affection  of 
obedience,  humility,  patience,  poverty,  and  in  the  exterior 
works  both  of  these  and  of  other  virtues,  and  particularly 
in  the  contempt  of  earthly  things,  and  in  the  mortification 
of  those  affections  which  incite  and  stir  us  to  the  pursuit 
or  retaining  of  them.  So  that  being  "armed,'*  as  St, 
Peter  says,  "  with  the  same  thought"  (16)  of  that  which 
Jesus  Christ  has  endured,  we  become  in  all  things  like 
unto   Him:    and  to  this  purpose   the  meditation  of  His 

(12)  Phil.  i.  29.        (13)  2  Cor.  iv.  10.         (14)  Gal.  vi.  17.  . 
(15)  Gal.  ii,  19.  (16)  1  Pet.  iv.  1. 


ON  THE  PASSION  OP  CHRIST  OUR  LORD.  13 

Passion  serves  us  for  an  armour  of  proof,  strong,  bright, 
and  beautiful,  whicb  arms  us  and  covers  us  from  head  to 
foot,  making  us  dreadful  to  the  devils,  terrible  to  the  flesh, 
admirable  to  the  world,  grateful  to  the  angels,  and  amiable 
to  Almighty  Grod. 


Chap.  It.    Oir  the  dispositions  to  be  procured 
m  meditating  the  Passion. 

1.  To  obtain  the  ends  we  propose  in  meditating  the  Pas- 
sion, it  is  of  great  importance  to  prepare  ourselves  in  the 
best  manner  we  possibly  can.  For,  notwithstanding  that 
it  is  necessary,  as  the  Holy  Spirit  says,  "  before  prayer"  to 
*'  prepare"  the  "  soul,"  and  not  to  approach  to  it  "  as  a  man 
that  tempteth  God,"  (1)  expecting  the  dews  of  heaven, 
without  any  disposition  to  receive  them,  yet  this  is  more 
especially  important  for  that  prayer  and  meditation,  of 
which  the  subject  is  the  sorrows  and  labours  of  Christ  our 
Lord,  for  which  He  prepared  Himself  with  great  love, 
and  requires  that  they  be  weighed  and  meditated  with 
much  fervour. 

2.  I  may  therefore  imagine  that  He  says  to  me  that  of 
Jeremias : — "  Eemember  my  poverty  and  transgression, 
the  wormwood  and  the  gall:"  and  that  I  answer  Him,  *'  I 
will  be  mindful  and  remember,  and  my  soul  shall  languish 
within  me.  These  things  I  will  think  over  in  my  heart, 
therefore  will  I  hope  in  Him."  (2)  That  is  to  say,  I  will 
call  to  mind  very  particularly,  and  with  great  fervour^  Thy 
lab&iirs  and  afflictions,  feeling  them  so  inwardly,  that  my 
soul  shall  languish  for  the  greatness  of  grief  and  sorrow: 
and  not  content  to  have  thought  once  only  of  all  Thy  pains, 
I  will  repeat  them  many  times,  and  ruminate  upon  them 

(1)  Ecclus.  xviiL  23.  (2)  Thren.  iii.  19. 


14:  INTRODUCTION. 

with  great  attention  and  affection,  collecting  from  them* 
great  confidence. 

3.  The  dispositions  convenient  to  meditate  these  mys- 
teries with  more  profit,  St.  Bonaventure  succinctly  declares, 
saying: — "Debet  homo  aggredi  hoc  tam  nobile  opus 
humiliter,  conjidenter,  instanter,  et  cum  quanta  potest  cordis 
sui  munditid'^ — "A  man  ought  to  take  in  hand  this  noble 
work,  humhly,  confidently,  earnestly,  and  with  the  greatest 
purity  of  heart  that  he  possibly  can:" (3)  where  he  puts 
down  four  principal  virtues,  which  greatly  dispose  to 
receive  from  Almighty  God  the  gifts  and  graces  which  He 
is  wont  to  impart  to  those  who  exercise  themselves  in 
these  meditations. 

i.  The  first  is,  humility  of  heart,  entering  into  meditation 
with  shame  and  confusion  for  our  offences ;  not  only  for 
•this  general  reason,  that  "the  just"  in  the  beginning  of 
his  prayer,  is  "first  accuser  of  himself,"  (4)  but  in  par- 
ticular, because  our  sins  are  the  cause  of  the  torments 
of  Christ,  whom  we  behold  and  contemplate ;  as  if  a  father 
were  put  into  prison  in  a  dungeon,  bound  with  shackles 
and  fetters,  amongst  thieves,  suffering  grievous  sorrows 
and  disgraces,  not  for  his  own,  but  for  his  son's  offences — 
if  such  a  son  should  enter  to  visit  him,  no  doubt  he  would 
enter  in  with  great  humility,  shame  and  confusion,  for 
having  caused  his  father  these  torments.  And  to  this 
humility  appertains  to  be  clothed  in  mourning,  that  is  to 
say,  with  exterior  humility  in  apparel  and  dress,  especially 
when  the  memory  of  the  Passion  is  celebrated,  or  when  it 
is  seriously  meditated;  for  if  any  one  go  to  visit  the 
afflicted,  he  goes  not  in  wedding  garments,  but  with 
garments  of  mourning,  conforming  himself  to  the  afflicted; 
like  as  the  friends  of  Job  did,  when  they  saw  him  full  of 
ulcers,  "sitting  upon  a  dunghill." (5)  It  appertains  also 
(3)  Stim.  div.  Amor.  c.  vi.  (4)  Prov.  xviii.  17.  Juxt.  Sept.  (5)  Job.  ii.  8. 


ON   THE    PASSION    OF    CHRIST    OUR   LORD.  15 

to  perfect  humility,  that  a  man  acknowledge  himself  un- 
worthy to  assist  at  these  mysteries,  and  to  have  a  feeling 
of  them,  deeming  it  a  special  favour  which  Almighty  God 
affords  to  His  best  beloved  friends,  as  it  was  to  share  part 
of  His  sorrows  to  His  three  apostles  in  the  garden :  and 
to  grant  to  His  mother,  St.  John  the  Evangelist,  and  Mary 
Magdalen,  to  be  present  with  Him  on  Mount  Calvary 
when  He  was  hanging  upon  the  cross;  and  this  especial 
grace  is  not  given  but  to  the  humble,  because  the  proud, 
as  is  said  in  the  book  of  Job  : — "shall  fear  Him,  and  all 
that  seem  to  themselves  to  be  wise  shall  not  dare  to  be- 
hold Him :"  (6)  that  is  to  say,  it  is  not  granted  them  to 
contemplate  Almighty  God,  according  to  the  greatness 
of  His  divinity,  nor  have  the  spirit  to  consider  Him, 
according  to  the  humiliations  of  His  humanity. 

ii.  The  second  disposition  is,  great  confidence  in  the  mercy 
of  Christ  our  Lord,  that  since  He  has  vouchsafed  to  suffer 
so  much  for  the  love  of  us,  He  also  will  vouchsafe  to  grant 
us  to  suffer  together  with  Him,  so  that  from  the  medi- 
tation of  His  labours,  we  may  draw  the  fruit  for  which 
they  were  ordained.  And  so  coupling  humility  with  con- 
fidence, I  will  request  this  grace  of  Him,  alleging  to  Him 
three  titles  and  reasons. — (a)  The  same  Passion  which  He 
suffered. — (b)  The  compassion  which  He  then  had  of 
sinners,  making  Himself  their  Advocate,  and  praying  for 
them,  that  they  might  be  capable  of  the  fruit  of  His 
Passion. — (c)  The  liberality  which  He  exercised  towards 
one  of  them,  namely,  towards  the  good  thief,  who  besought 
Him  with  humility  and  confidence,  to  "remember"  him 
"when"  He  came  "into"  His  "kingdom, "(7)  and  obtained 
more  than  he  demanded,  as  shall  be  shown  in  its  place. 
But  I,  says  St.  Laurence  Justinian,  after  I  shall  have  con- 

(6)  Job.  xxxvii.  24.    S.  Greg.  lib.  27,  Mor.  c.  27. 
(7)  Luc.  xxiii.  42. 


16  INTRODUCTION. 

fessed  myself  a  sinner  like  tlie  thief,  I  will  speak  to  my 
Lord  nailed  to  tlie  cross,  and  will  say  to  Him  with 
humility  and  confidence  : — "Lord,  remember  me,  not  only 
that  I  may  go  into  Thy  Kingdom,"  "Sed  ut  dolor ibus  com- 
patiar  tuis,  tua^que  communicem  passioni;"  "  but  also  that 
I  may  have  compassion  on  Thy  sorrows,  and  may  parti- 
cipate in  Thy  Passion: "(8)  for  well  I  know,  that  if  I  have 
part  with  Thee  in  suffering,  I  shall  also  have  part  with 
Thee  in  Thy  Kingdom  :  (9)  upon  these  considerations  we 
ought  to  ground  our  confidence  in  Jesus  Christ,  which, 
says  St.  Bernard:  "the  greater  it  is,  the  more  capable  it 
makes  us  of  divine  favours,  the  vessel  of  the  heart  being 
emptied  of  itself  by  humility,  the  better  to  receive 
them."  (10) 

iii.  The  third  disposition  is,  gresit  fervour  and  diligence 
in  this  work  of  holy  prayer ;  for  it  would  be  very  shameful 
to  meditate,  faintly  or  coldly,  that  which  Christ  suffered 
with  so  great  fervour.  This  fervour  we  must  show  in 
making  our  meditation  very  attentively,  profoundly,  and 
devoutly,  driving  out  of  the  memory  all  distractions,  out 
of  the  understanding  dulness  of  discourse,  that  it  may 
dive  into  the  depth  of  the  mysteries ;  and  out  of  the  will 
coldness  in  affections;  endeavouring  that  they  be  very 
fervent,  like  those  of  Christ  our  Lord,  making  a  generous 
determination  to  accompany  Him;  not  sleeping  like  the 
three  apostles  in  the  garden,  but  watching  as  He  watched, 
and  praying  with  that  agony,  earnestness,  and  perseverance 
with  which  He  prayed,  spending  in  it  some  whole  hours 
in  imitation  of  Him. 

iv.  The  fourth  disposition  is  purity  of  heart,  taking  care 
to  purge  it,  and  to  preserve  it  clean  from  all  sin,  so  that 
entering  pure  into  prayer  I  may  abide  in  it  with  great 

(8)  Ser.  de  Pass.  (9)  Rom.  viii.  17 j  2  Tim.  ii.  12. 

XIO)  Ser.  32,  in  Cant. 


ON   THE   PASSION   OF    CHRIST    OUR    LORD.  17 

confidence,  without  remorse,  and  well  disposed  to  receive 
the  gifts  of  Almighty  God,  and  the  fruits  of  His  most 
precious  blood:  for  no  man  of  understanding  will  pour  a 
precious  liquor  into  a  foul  and  defiled  vessel.  Where- 
fore, says  S.  Bernard,  since  the  benediction  is  so  ample, 
prepare  pure  vessels  in  which  to  receive  it,  devout  souls, 
vigilant  spirits,  well-ordered  affections,  pure  consciences, 
into  which  may  be  infused  all  such  graces  as  are  there 
communicated.  (11) 

These  are  the  dispositions  which  one  ought  to  bring 
with  him  to  meditate  these  mysteries;  but  he  that  is 
without  them,  let  him  not  for  this  reason,  leave  medita- 
tion;— for  meditation  will  kindle  the  desire  of  them,  as  it 
likewise  moves  to  other  virtues,  of  which  we  are  to  speak 
presently. 


Chap.  III.     Different  manners  of  meditating  the 
Passion. 

1.  To  take  away  the  irksomeness  which  our  tepidity  may 
find  in  often  meditating  the  same  thing  in  the  same  man- 
ner, it  is  well  to  know  the  divers  ways  that  there  are  of 
meditating  the  Passion,  besides  those  two  which  have  been 
explained,  of  pondering  the  same  as  beneficial  to  us,  or 
else  as  painful  to  Christ. 

There  are,  then,  other  two  very  excellent  methods,  to 

which  the  rest  are  reduced  after  the  manner  of  banquets, 

which  are  wont  to  be  served  in  two  ways; — i.  the  one,  by 

placing  every  dish  apart  hy  itself^  and  having  eaten  of  that, 

setting  on  another ; — ii.  the  other,  by  setting  on  several  dishes 

all  together,  and  taking  a  morsel  of  every  one,  according  to 

the  appetite  or  necessity  of  him  who  is  eating ; — even  so  in 

(11)  Ser.  in.  Fer.  quart.  4,  Heb.  penosse. 
Vol.  rv.-2. 


18  INTRODUCTION. 

this  spiritual  banquet  of  the  mysteries  of  the  Passion,  there 
are  two  manners  of  eating  them  spiritually/. 

i.  The  first  and  most  ordinary,  is,  meditating  every  mys- 
tery apart  hy  itself  pondering  in  every  one,  that  which  is 
worthy  of  consideration,  according  to  the  order  of  history ; 
especially  fixing  our  eyes  upon  the  four  things  which  are 
noted  in  the  introduction  of  the  second  part ;  that  is  to  say, — 
(a)  to  behold  the  persons  which  are  engaged,  as  well  those  of 
Christ  our  Lord  and  of  His  mother,  and  disciples,  as  also  of 
His  persecutors ;  pondering  the  qualities  and  conditions  of 
every  one.(l)    (b)  Moreover,  to  weigh  the  words  they  speak, 
(c)  and  the  works  and  actions  they  do,  learning  out  of 
those  which  Christ  our  Lord  says  and  does  what  is  pro- 
fitable for  us,  and  flying  the  evil  which  is  said  and  done 
by  His  persecutors,     (d)  Finally,  to  behold  what  Christ 
suffers,  pondering  how  His  divinity  hides  itself  not  destroy- 
ing His  enemies,  but  permitting  them  to  torment  His 
most  sacred  Humanity.     Whence  I  will  infer,  what  reason 
requires  that  I  myself  should  do  and  suffer  for  the  love 
of  Him,  who  did  and  suffered  so  much  for  the  love  of  me, 
entering  upon  this  occasion  into  colloquies  with  God  our 
Lord,  in  the  manner  which  will  be  immediately  declared, 
ii.    The  second  way  of  meditating  these  mysteries  is, 
when,  retaining  them  all  in  memory,  we  take  for  matter  of 
meditation,  some  particular  pain  or  virtue  of  Christ  our 
Lord,  pondering  all  the  circumstances  thereof,  in  all  the 
passages  of  the  Passion. 

(a)  If,  for  example,  I  desire  to  meditate  the  humility  ol 
Christ  our  Lord,  I  will  weigh  and  ponder  the  acts  of  this 
virtue,  which  He  practised  in  the  whole  course  of  His 
Passion.  First,  when  He  washed  the  feet  of  the  apostles ; 
secondly,  when  He  was  apprehended,  and  was  for  con- 

(1)  S.  Ignat.  in  1  exer.  3  hebd. 


ON   THE  PASSION   OF   CHRIST   OUR   LORD.  19 

tempt  trodden  undemeath  the  feet  of  His  enemies,  pro- 
ceeding thus  even  to  those  which  He  exercised  upon  the 
cross.  And  if  I  desire  to  begin  my  contemplation  of  that 
virtue  from  the  acts  which  He  formerly  exercised  before 
His  Passion,  I  may  reflect  on  these  acts  of  humility,  which 
He  practised  in  the  time  of  His  nativity,  infancy, 
and  preaching,  drawing  from  them  all  motives  to  exercise 
this  virtue  thoroughly;  forasmuch  as  in  every  mystery 
there  shines  some  particularity,  which  appertains  to  its 
perfection.  And  in  the  same  manner  may  be  meditated 
the  obedience,  charity,  or  patience  of  the  Saviour. 

(b)  In  the  same  way  may  be  taken  for  matter  of  medi- 
tation any  hind  of  particular  pains,  torment,  or  dishon&ur, 
discoursing  through  the  mysteries  of  the  Passion,  pondering 
only  what  concerns  that  pain  in  particular.  As  to  medi- 
tate how  many  times  He  was  with  great  ignominy  stripped 
naked; — ^how  many  times  He  shed  His  precious  blood; — 
the  stations  which  He  made  during  that  time ; — the  dis- 
graces which  He  endured  with  regard  to  His  virtue  or 
wisdom,  endeavouring  in  every  one  of  these,  to  take  com- 
passion on  my  Saviour,  and  to  encourage  myself  to  endure 
somewhat  for  Him  in  that  very  kind  of  suifering.  And 
other  times  I  may  take  for  matter  of  meditation,  the  par- 
ticular pain  which  Christ  our  Lord  endured  in  some  of 
His  members  or  senses; — for  example,  to  meditate  the 
pains  of  His  holy  hands ;  being  bound  when  He  was  taken 
prisoner; — afterwards  at  the  pillar; — and  lastly,  when  they 
were  fastened  to  the  cross ;  and  so  of  the  rest. 

2.  To  these  two  manners  of  meditating  the  Passion,  a 

third  may  be  added,  by  applying  the  interior  senses  (2)  of 

the  souly  concerning  each  mystery,  in  the  manner  which 

has  been  explained  in  the  twenty-sixth  Meditation  of  the 

(2)  S.  Tho.  in  PhiL  iL  5.  "  hoc  sentite  in  ¥01518." 


20  INTRODUCTION. 

second  part,  by  way  of  contemplation,  without  mucli  dis- 
course. 

i.  To  behold  with  the  eyes  of  the  soul  the  exterior  form 
of  Christ  our  Lord,  enough  to  move  the  hardest  heart  in 
the  whole  world  to  compassion.  And  also  the  interior  of  His 
soul  on  the  one  side,  so  surpassingly  fair,  and  on  the  other 
side,  so  afflicted:  both  admiring  and  having  compassion  to 
see  that  "the  brightness  of"  the  "glory"  of  the  Father, 
"  and  the  figure  of  His  substance, "(3)  should  be  so  dis- 
figured for  my  sins. 

ii.  To  hear  interiorly  the  words  of  our  Blessed  Lord,  so 
affable  and  so  affectionate;  the  importunate  clamours 
against  Him;  the  fury  of  His  enemies;  the  noise  of  the 
buffets,  blows,  whips,  and  hammers: — feeling  in  my 
heart  what  Jesus  Christ  felt  in  His. 

iii.  To  smell  with  the  interior  smelling,  as  well  the  stink 
and  obscenity  of  sin,  which  caused  the  death  of  this  High 
Priest,  as  the  sweetness  of  the  sacrifice  which  He  offered 
for  them,  and  of  the  virtues  which  He  exercised  in  this  so 
devout  oblation  of  His  Passion;  pondering  how  He  ap- 
peased therewith  the  anger  of  His  eternal  Father;  setting 
before  us  for  a  sign  of  reconciliation,  not  the  rainbow 
which  is  formed  in  the  clouds,  (4)  but  His  Son  extended 
like  a  bow  upon  the  cross,  and  raining  blood  for  love 
of  us. 

iv.  To  taste  the  bitterness  and  gall  of  Christ  our  Lord, 
and  so  to  feel  bitterness  and  sorrow,  as  if  I  tasted  them 
corporally; — as  also  to  taste  that  sweetness  of  love  with 
which  He  suffered  them  : — and  that  which  Almighty  God 
communicates  to  those  who  suffer  something  for  His  sake, 
marvelling  to  see  so  great  sweetness  mixed  with  so  great 
^bitterness. 

V.  To  to\ich  with  the  interior  touch  of  the  soul,  those 
(3)  Heb.  i.  3.  (4)  Gen.  ix.  13. 


ON   THE  PASSION   OF   CHRIST   OUR   LORD.  21 

dreadful  instruments  of  the  Passion  of  Christ  our  Lord ; 

as  the  rigour  and  severity  of  the  cords,  scourges,  thorns, 
cross,  and  nails,  feeling  in  my  soul  that  which  our  Lord 
Jesus  sensibly  felt  in  His  blessed  body,  and  exciting  the 
affections  which  are  wont  to  arise  from  such  feelings. 

The  practice  of  this  manner  of  praying  will  be  set  down 
in  the  mysteries  of  the  garden :  and  that  of  the  other  two 
manners  will  be  seen  in  the  ensuing  meditation,  which 
serves  for  a  foundation  and  preamble  to  the  others. 


MEDITATIONS 

ON  THE 

MYSTERIES  OF  THE  WHOLE  PASSIOK 


I— THE  FUNDAMENTAL  MEDITATION, 

CONTAINING  A  8DMMARY  OF  THE  THINGs'TO  BE  CONSIDERED  IN  MEDITATING 
EACH  MYSTERY  OF  OUB  LORD'S  PASSION. 

That  which  is  to  be  considered  in  every  mystery  of  the 
Passion,  may  be  reduced  to  six  or  seven  principal  points ; 
that  is  to  say, — i.  Who  the  Person  is  that  suffers  those  tor- 
ments ; — ii.  How  many  and  how  sharp  those  torments  are ; 
— iii.  From  what  persons  He  suffers  them ; — iv.  For  whom; 
— ^v.  For  what  came ; — vi.  With  what  love  and  affection ; — 
and,  vii.  The  virtues  which  He  exercised  in  suffering,  as 
also  what  sorrows  His  glorious  Mother  suffered  with  Him. 

All  this  we  will  treat  of  in  this  meditation  in  general, 
that  we  may  apply  the  same  afterwards  to  every  mystery 
in  particular, 

POINT    I. 

OF  THE  PEBSON  THAT  SUFFERED. 

In  the  person  of  Christ  our  Lord^  who  suffered  these  tor- 
ments, three  things  principally  may  be  considered,  which 
move  very  effectually  to  the  affections  of  compassion, 
thanksgiving,  love,  and  imitation. 

1.  The  first  is,  the  innocence  and  sanctity  of  our  Lord 
who  suffered,  who  was  most  innocent,  without  any  spot  of 
Bin;  most  holy,  with  all  kind  of  sanctity;  full  of  all  graces 


24  MEDITATION   I. 

and  virtues ;  most  wise  and  most  discreet ;  in  wliom  were 
"  hid  all  the  treasures  of  wisdom  and  knowledge"  (1)  of 
God,  and  of  His  Divine  Spirit,  without  limit ;  whereby  is 
to  be  seen,  that  what  He  suffered  was  without  any  fault  of 
His,  although  that  His  enemies  pretended  Him  to  be 
wicked,  and  tormented  Him  as  one  guilty.  How,  then, 
shall  I  not  take  compassion  to  see  suffering  a  Lord  so  inno- 
cent, so  wise,  and  holy?  If  the  centurion,  and  many 
others,  who  were  present  with  Him  upon  Mount  Calvary, 
smote  their  breasts  for  very  sorrow,  seeing  Him  suffer  whom 
they  regarded  as  "just,"  how  shall  not  I  smite  my  breast, 
considering  that  He  who  suffers  is  not  an  ordinary  just 
man,  but  the  Supreme  of  all  the  just,  who  never  gave  any 
culpable  occasion  of  so  great  torments  ? 

Colloquy. — 0  my  heart,  more  hard  than  stone,  how 
dost  thou  not  rend  in  sunder  for  very  sorrow,  since 
they  were  rent,  and  shivered  in  pieces,  when  this  liv- 
ing stone  suffered,  being  the  fountain  of  all  grace,  and 
the  perfect  pattern  of  all  sanctity? 

2.  His  omnipotence  and  liberality  in  doing  good  to  all, 
and  in  being  the  universal  benefactor  of  all,  who  "  went 
about  His  whole  life  doing  good,"  as  St.  Peter  says,  (2) 
"  and  healing  all'such  that  were  oppressed  by  the  Devil," 
gave  sight  to  the  blind,  cleansed  the  lepers,  cured  the  sick, 
and  raised  the  dead;  and  more  than  this,  did  good  also  to 
the  souls  themselves,  pardoning  their  sins,  delivering  them 
out  of  hell,  opening  to  them  the  gates  of  heaven,  impart- 
ing to  them  the  light  of  His  admirable  doctrine,  and  the 
fire  of  charity,  with  the  splendour  of  all  virtue.  Whence 
it  follows,  that  He  suffered  torments  and  dishonours,  not 
only  without  any  fault  but  for  that  for  which  He  deserved 
the  greatest  ease  and  sovereign  honour.     For  which  cau&d 

(1)  Col.  ii.  3;  Joan.  iii.  34,  (2)  Act.  x.  38. 


ON  THE   PASSION   OF   CHRIST  OUR  LORD.  25 

St.  Augustln  says,  that  Christ  our  Lord  lived  in  the 
world,  "  Mira  faciens,  et  mala  patiens,  donee  suspenderetur 
in  ligno;"  "Performing  miracles,  and  patient  of  injuries, 
even  to  His  crucifixion."  (3) 

Colloquy. — How  then  is  it,  0  my  soul,  that  thou 
art  not  altogether  dissolved  with  sorrow,  seeing  this 
thy  benefactor,  and  the  benefactor  of  the  whole  world 
suffering  ;  who,  doing  good  and  profiting  all,  received 
evil  and  hurt  from  all  ?  Oh  that  I  could  obtain  so 
much  grace,  that,  doing  good  like  my  Lord,  I  might 
suffer  some  evil  and  torment  for  love  of  Him  !  I  re- 
nounce all  recompense  of  men  for  my  good  works, 
since  my  Redeemer  received  of  them  no  other  wages 
but  grievous  torments  in  payment  of  His. 

3.  I  will  consider  thirdly,  the  infinite  charity  of  our 
Lord,  in  giving  Himself  to  ally  and  making  Himself  one 
with  all ;  pondering  how  He  is  my  Father,  my  master,  my 
physician,  my  Redeemer,  my  pastor,  my  Creator,  my  bene- 
factor, spouse  of  my  soul,  my  God,  and  my  all  in  all.  And 
how  a  little  before  His  Passion  He  made  Himself  my  meat 
and  my  drink,  to  enter  within  me,  and  to  make  Himself 
one  thing  with  me,  for  which  cause  I  should  consider  His 
pains  even  as  my  own,  to  have  compassion  for  them,  and 
to  feel  them  as  if  they  were  indeed  my  own,  since  He 
who  suffers  them  is  so  much  mine,  and  bears  to  me  so 
great  a  love.  If  the  son  bewails  the  death  of  his  father, 
the  wife  of  her  husband,  and  the  friend  of  his  beloved 
friend,  how  shall  not  I  lament  the  death  of  such  a  Father, 
of  such  a  husband,  and  of  such  a  friend? 

(To  this  purpose  that  will  help  us  which  will  be  pro- 
posed in  the  eighth  point.) 

(3)  S.  Aug.  in  Psal.  xlix. 


26  MEDITATION   I. 


THE  MDLTITUDE  AND  GBIEVOUSNESS  OF  HIS  TOEMENTS. 

POINT   II. 

The  multitude  and  griewusness  of  the  torments  which 
Christ  our  Lord  endured  in  His  Passion,  may  in  general 
be  reduced  to  two  kinds;  1.  The  one  exterior^  figured  by 
baptism,  (4)  which  wets  the  body  exteriorly ;  2.  The  other 
interior^  figured  by  the  drink  of  the  chalice,  which  enters 
and  pierces  interiorly ;  for  these  two  similes  did  our  Lord 
use  to  explain  them  to  us. 

1.  Beginning  therefore  with  the  exterior  torments : — 
i.  First,  we  must  discourse  upon  all  those  things  which 
are  matter  of  corporal  pain,  in  which  Christ  our  Lord  suf- 
fered excessively.  (5) 

(a)  Li  the  goods  and  necessary  things  which  He  possessed. 
He  was  reduced  to  so  great  poverty,  and  so  great  nudity, 
that  He  died  publicly,  stark  naked  upon  the  cross,  the  sol- 
diers taking  His  garments  from  Him,  and  dividing  them 
amongst  them. 

(b)  In  His  honour  He  suffered  innumerable  derisions 
and  scornings,  treated  and  used  like  a  very  thief,  malefac- 
tor, and  blasphemer  against  God:  for  which  reason  they 
blasphemed  Him. 

(c)  In  His  good  name  He  suffered  many  false  accusa- 
tions, by  which  they  endeavoured  to  throw  discredit  on 
Him:  so  that,  in  matter  of  virtue  and  sanctity,  He  was 
despised  and  reputed  a  sinner,  a  Samaritan,  possessed  of 
the  Devil,  a  seducer  of  the  people,  a  glutton,  a  drunkard, 
and  blasphemer;  and  consequently  was  held  for  a  man 
reproved  and  condemned  by  God,  which  was  the  greatest 
disgrace  that  could  be  done  Him;  of  which  our  Lord 
Himself  complains  in  the  person  of  David,  saying, — "  I  am 

(4)  Marc.  x.  38.  (5)  S  Thorn.  3.  p.  q.  xlvi.,  art,  5,  6,  7. 


ON   THE   PASSION   OF   CHRIST   OUR   LORD.  27 

counted  among  them  that  go  down  to  the  pit.  They  have 
laid  me  in  the  lower  pit,  in  the  dark  places,  and  in  the 
shadow  of  death."  (6) 

(d)  Moreover,  in  matter  of  wisdom  and  knowledge,  He 
was  despised  and  held  for  an  idiot,  without  learning,  a 
fool,  mad,  as  imprudent,  and  a  very  dolt. 

(e)  In  matter  oi  power  and  miracles  He  was  esteemed  for 
an  impostor  and  enchanter,  and  for  a  man  who  had  cor- 
respondence with  the  Devil.(7) 

(f)  In  His  own  hody  He  suiFered  most  grievous  pains,  as 
well  because  of  their  own  nature  they  were  most  violent, 
as  because  He  by  complexion  was  most  delicate,  and  there- 
fore felt  any  pain  and  corporal  hurt  much  more  than  other 
men. 

(g)  Lastly,  He  suffered  in  His  friends  and  aUianceSy 
partly  from  most  of  them  forsaking  Him :  and  partly,  on 
account  of  those  who  were  present.  He  Himself  felt  the 
grief  and  disgrace  which  they  endured,  especially  of  His 
most  holy  mother. 

Colloquy. — 0  most  bountiful  Redeemer,  how  well 
dost  Thou  pay  our  debts  with  Thine  own  pains,  who, 
because  all  things  in  the  world  have  been  fuel  to  our 
covetousness,  sensuality,  and  pride,  wilt  therefore 
suffer  in  all  of  them  poverty,  torment,  and  humiliation. 
Let  them  be  to  me  for  time  to  come  instruments  to 
serve  Thee  as  they  have  hitherto  been  to  offend  Thee. 
0  my  soul,  compare  the  excellencies  of  this  Divine 
Person  with  the  ignominies  and  pains  which  He  en- 
dures, so  as  to  confound  thy  pride  and  sensuality, 
learning  to  suffer  in  imitation  of  Him. 

ii.  Secondly,  we  may  reflect  upon  the  subjects  of  the 
pain,  the  Jive  senses  of  Christ  our  Lord,  pondering  how 

(6)  Psal.  Ixxxvii.  5—7.         j 
(7)  Marc  iii.  21 ;  Joan.  viL  15. 


28  MEDITATION   I. 

mucli  He  suiFered  in  every  one  of  them,  (a)  For,  1,  Hia 
eyes  were  afflicted,  beholding  the  mockings  and  the  mouth- 
ings  of  His  enemies,  and  the  tears  and  sighings  of  His 
friends,  and  were  also  in  a  manner  quite  shut  up  with 
spittle,  and  with  the  drops  of  blood  which  ran  down  from 
His  head,  and  with  the  scalding  tears  which  He  Himself 
shed,  (b)  His  ears  suffered,  in  hearing  many,  and  most 
horrible  blasphemies,  the  injuries,  the  false  testimonies, 
and  most  malicious  accusations  of  His  enemies,  (c)  His 
smelling  suiFered,  enduring  the  filthy  savour  of  Mount  Cal- 
vary, where  He  was  crucified.  (d)  His  taste  suffered 
most  cruel  thirst,  which  was  not  assuaged,  but  tormented 
with  gall  and  vinegar,  (e)  His  ioneh  suffered  most  intole- 
rable pains  of  whips,  thorns,  and  nails,  which  pierced  His 
body. 

Colloquy. — 0  senses  of  my  sweet  and  beloved 
Jesus,  worthy  to  be  refreshed  with  all  the  delectable 
things  upon  the  earth!  How  are  ye  thus  afflict- 
ed with  all  the  bitter  and  painful  things  of  this 
life  !  0  that  my  senses  might  conform  themselves  to 
those  of  my  Lord,  suffering  the  same  pain,  since  the 
fault  proceeded  from  them. 

iii.  We  may  consider  the  seat  of  the  pain  all  the  members 
and  principal  parts  of  the  body  of  Christ  our  Lord,  in 
which  He  suffered  extreme  pains  and  torments.  His  head 
was  pierced  with  thorns,  and  smitten  with  a  reed.  His 
hair  and  beard  torn  off.  His  cheeks  buffeted.  His  arms 
disjointed,  so  that  the  bones  might  be  counted.  His 
wrists  rudely  bound  with  rough  cords.  His  hands  and 
feet  bored  with  nails.  His  shoulders  and  His  whole  body 
mangled  with  cruel  scourges  exceedingly.  And  as  the 
lashes  lighted  upon  the  most  sensible  parts,  they  caused 
excessive  agony. 


1 


ON  THE   PASSION   OF  CHRIST   OUR   LORD.  29 

Colloquy, — ^0  most  delicate  body,  with  how  great 
reason  may  it  be  said  of  Thee  that  "  from  the  sole  of 
the  foot  unto  the  top  of  the  head  there  is  no  sound- 
ness"(8)  in  Thee  I  Thou  art  all  full  of  stripes,  ulcers, 
and  of  most  terrible  wounds  and  pains !  Oh  how 
much  more  reasonable  were  it  that  my  body  should 
be  tormented  in  all  its  parts  and  senses,  since  in  every 
part  and  in  all  its  senses  it  has  flowed  with  innume- 
rable sins !  Heal,  O  good  Jesus,  with  the  wounds  of 
Thy  body,  the  wounds  of  my  soul,  and  through  Thy 
corporal  pains,  deliver  me  from  my  spiritual  evils. 
Amen. 

2,  There  are  the  interior  pains  and  afflictions  of  Christ 
our  Lord,  which  accompanied  these  exterior  ones,  and 
were  also  as  many,  and  as  grievous  of  all  sorts,  as  the  most 
pure  soul  of  our  Saviour  could  possibly  suffer  without 
imperfection: — such  as  were  interior  derelictions  of  the 
Divinity; — suspension  of  sensible  consolations  of  the 
heart; — vehement  sadness  of  the  will  for  the  injuries  com- 
mitted against  God,  and  for  the  perdition  of  men;— fears, 
sorrows,  and  terrible  agonies,  of  which  that  sweat  of 
blood  was  witness,  as  we  shall  see  in  the  meditation  of  the 
garden: — finally,  although  the  pains  of  the  body  were  very 
terrible,  yet  those  of  the  spirit  were  much  greater:  for  in 
His  interior  He  took  to  Himself  as  much  pain  as  He 
Himself  would  have,  who,  as  He  loved  much,  so  would  He, 
that  it  should  be  much,  for  the  greater  good  of  those  whom 
He  loved  so  exceedingly. 

Colloquy, — 0  sweet  Redeemer,  now  I  see  with  how 
great  reason  Isaiah  calls  Thee  the  "  man  of  sorrows, 
and  acquainted  with  infirmity,"(9)  since  Thou  art  en- 
compassed with  sorrow  on  every  side,  and  environed 
with  afflictions,  the  tempests  of  the  bitter  sea  have 
drenched  and  tormented  Thy  body,  and  the  waters 
(8)  Is.  i.  6.  (9)  Is.  liii.  5. 


30  MEDITATION   I. 

have  "  come  in  even  into"  Thy  "  soul."(10)  Without, 
Thou  art  afflicted  with  the  most  painful  baptism(ll)  of 
blood,  and  within  with  the  exceeding  bitter  chalice 
of  heaviness.  Grant  me,  Lord,  that  I  may  be  Hke 
Thee  in  all  these  pains,  so- that  both  my  body  and  my 
spirit  may  be  pleasing  to  Thee,  that  I  may  be  made 
clean  and  unspotted.(12)    Amen. 

ON  THE  QCALITY  OF  THOSE  WHO  INFLICTED  THEM. 
POINT  III. 

1.  In  this  point  is  to  be  considered,  first,  the  multitude 
and  quality  of  those  'persons  who  conspired  against  Christ 
GUI  Lord,  to  despise  Him,  and  torment  Him  in  His  Pas- 
sion, pondering  how  there  concurred  to  it  kings,  (13) 
judges,  governors,  high-priests,  scribes,  and  Pharisees, 
who  were  the  Religious  of  that  time,  courtiers,  soldiers. 
Gentiles,  and  Jews;  and  even  of  His  own  disciples  them- 
selves, some  there  were  who  persecuted  Him;  king  Herod, 
with  his  court,  scorns  Him. — Pilate  the  judge  condemns 
Him. — Annas  and  Caiphas,  both  high-priests,  reprove 
Him. — The  scribes  and  Pharisees  accuse  Him. — The  sol- 
diers take  Him  and  bind  Him. — The  tormentors  whip  Him, 
crown  Him,  and  crucify  Him. — The  outcast  of  the  people 
cry  against  Him,  that  He  may  be  pnt  to  death. — One  disci- 
ple sells  Him; — another  denies  Him ; — and  all  forsake  Him. 

To  which  may  be  added,  that  all  these  were  obliged  to 
OUT  blessed  Lord  by  innumerable  benefits,  to  love  Him,  hon- 
our Him,  and  serve  Him:  forasmuch  as,  besides  those 
general  benefits  which  He  communicated  to  all  as  God 
and  Redeemer,  He  had  besides  done  others  peculiarly  for 
that  people; — ^teaching  them  His  doctrine, — working  in 
their  presence  many  miracles, — ^healing  their  infirmities, 

(10)  Psal.  Ixviii.  1.  (11)  Luc.  xii.  50. 

(12)  2  Cor.  VU..1.  (13)  Psal.  ii.  2. 


ON   THE   PASSION   OF   CHRIST   OUR   LORD.  31 

and  those  of  their  children,  servants,  and  friends, — and 
giving  them  meat  in  the  desert  miraculously,  for  which 
they  would  have  made  Him  king,  and  received  Him  into 
their  city  with  the  greatest  pomp  that  ever  prince  was 
received  with  upon  earth. 

All  these,  therefore,  changed  themselves,  and  turned 
against  their  God  and  Redeemer,  and  against  their  infinite 
benefactor,  injuring,  tormenting,  and  murdering  Him,  who 
had  done  them  so  great  good,  and  whom  a  little  before 
they  judged  worthy  of  the  most  sovereign  honour,  proclaim- 
ing Him  the  author  of  life. 

Colloquy, — 0  sweet  Jesus,  King  of  kings,  Judge  of 
the  living  and  the  dead,  high  bishop  and  supreme 
priest,  fountain  of  knowledge  and  of  all  sanctity,  cor- 
ner stone  of  the  Gentiles  and  of  the  Jews,  how  art 
Thou  persecuted  by  all  earthly  kings  and  judges,  by 
the  priests  and  the  wise  men  of  the  earth,  and  by  the 
people  and  nations  of  the  world.     I  wonder  not  to  see 
Thee  persecuted  by  those  who  know  Thee  not ;  but 
what  shall  I  say  to  see  Thee  persecuted  by  those  who 
know  Thee,  and  are  bound  to  serve  Thee  on  a  thou- 
sand motives  ?     Oh  that  I  had  neverfpersecuted  Thee 
with  my  sins  !     Permit  me  not,  0  Lord,  to  persecute 
Thee  any  more  with  them,  but  grant  that  I  correspond 
faithfully  with  my  services  to  Thy  innumerable  bene- 
fits.    Amen. 

2.  Ponder  the  cruelty  and  Jierceness  of  His  enemies  and 
persecutors ;  for,  as  they  were  proud,  ambitious,  covetous 
hypocrites,  and  egregious  dissemblers,  they  were  enemies 
of  truth,  of  the  master  who  taught  it,  and  of  that  physi- 
cian who  desired  to  cure  their  mortal  wounds.  More- 
over, they  were  possessed  with  passion,  hatred,  rancour, 
and  envy  against  Christ,  because  He  reprehended  their 
vices,  obscured  their  vain  honours  with  the  authority  of 


32  MEDITATION   I. 

His  wisdom,  sanctity,  and  miracles ;  for  which  cause  they 
desired  to  make  away  with  Him,  some  from  malice,  to 
revenge  their  injuries ;  others  through  passion,  fear,  the 
favour  of  Caesar,  or  of  the  people ;  others  from  ignorance, 
through  not  well  understanding  who  He  was ;  others  through 
false  zeal  of  religion,  and  of  the  commonwealth;  which 
geal,  when  it  is  joined  with  envy,  enkindles  cruelty,  and 
jnakes  men  more  fierce  than  the  most  wild  and  fiercest 
beasts. 

Colloquy. — 0  most  mild  Lamb,  with  great  reason 
dost  Thou  say,  that  many  "  dogs,"  "  calves,"  and  '*  fat 
bulls,"  "  lions,"  and  "  unicorns,"  exceedingly  fierce, 
have  encompassed  Thee  :  (14)  for  Thine  enemies,  like 
savage  beasts,  besiege  Thee,  and  frighten  Thee  with 
their  cries,  tear  Thee  with  their  claws,  bite  Thee  with 
their  teeth,  and  push  Thee  hither  and  thither  with 
their  horns,  dragging  Thee  from  one  tribunal  to  ano- 
ther, smiting  Thee  with  such  great  cruelty,  as  if  Thou 
wert  not  a  man,  but  the  picture  of  a  man,  *'  a  worm, 
and  the  outcast  of  the  people."  Oh  that  I  could  de- 
liver Thee  from  their  infernal  cruelty !  But  Thy 
charity  gave  not  leave  to  Thy  omnipotence,  which 
could  have  done  it,  in  order  that  amidst  so  many  fierce 
and  savage  beasts,  Thy  sovereign  virtues  might  the 
more  appear. 

3.  The  principal  persecutors  of  Christ  our  Lord  were 
the  '-^powers  of  the  infernal  ^^ darkness,'''' (15)  which  are 
the  devils,  who  abhorred  Him  excessively,  because  He 
drew  them  out  of  bodies,  plucked  souls  out  of  their 
power,  and  destroyed  their  kingdom,  which  was  the  king- 
dom of  sin.  Wherefore,  to  revenge  themselves  on  Him, 
they  enkindled  the  fury  of  men  to  persecute  Him. — Satan 
"put  it  into  the  heart  of  Judas"(16)  to  sell  Him. — He 

(14)  Psal.  xxL  13,  et  seq.  (15)  Luc.  xxii.  53. 

(16)  Joan.  xiii.  2. 


ON   THE   PASSION   OF    CHRIST   OUR    LORD.  33 

instructed  the  soldiers  to  contrive  the  mockeries  with 
which  they  abused  Him. — In  the  Jews  he  enkindled  the 
fire  of  anger  with  which  they  burned. — And  like  as  the 
leave  which  to  his  purpose  was  granted  him,  was  not  with 
that  limitation,  as  when  leave  was  given  him  to  persecute 
Job,  so  he  was  not  contented  to  cast  Him  "  on  a  dung- 
hill, full  of  sores,  but  further  to  take  from  Him  His  very 
life,  with  most  terrible  torments. 

Colloquy. — 0  high  priest  Jesiis,(17)  what  hast  Thou 
to  do  with  that  infernal  dog,  that  so  great  power  is 
given  to  him  over  Thy  sacred  body  ?  0  insatiable 
love,  which,  not  content  to  be  tormented  by  men,  wilt 
have  them  set  on  and  goaded  forward  by  the  devils, 
to  deliver  me  by  these  torments  from  those  which  they 
were  to  inflict  upon  me  for  my  transgressions. 

4.  The  pains  of  our  most  blessed  Lord  were  yet  aug- 
mented in  seeing^  with  the  eyes  of  His  most  prudent  soul 
the  rage  of  His  enemies,  not  only  by  their  works  and  out- 
ward signs  as  other  men  see,  but  inasmuch  as  He  pierced 
their  very  hearts,  and  saw  clearly{lS)  the  enraged  desires 
which  they  had  to  torment  Him,  which  was  a  great  deal 
more  than  what  they  manifested  exteriorly :  for  although 
the  torments  which  they  gave  Him  were  many  and  most 
grievous,  yet  they  desired  to  give  Him  many  more,  and 
much  more  grievous,  than  they  had  been  able. 

Colloquy. — 0  most  wise  Jesus,  Thy  own  knowledge 
augments  Thy  own  sorrow.  Thy  love  not  becoming  the 
colder  for  all  this,  because  Thy  heart  was  much  more 
full  of  love  towards  Thy  enemies  to  suffer  for  their 
good,  than  theirs  was  of  hatred  to  seek  Thy  hurt. 
Keplenish  me,  0  Lord,  with  Thy  inflamed  charity, 
that  I  may  imitate  Thy  invincible  patience.  Amen. 
(17)  Z  ich.  iii.  1.  (18)  Jer.  xi.  18. 

Vol.  iy,— 3. 


34  MEDITATION  I. 

ON    THE  PERSONS  FOR  WHOM,  AND  THE   CAUSES  FOR  WHICH   HE  SUFFERED. 

POINT   IV. 

1.  Christ  our  Saviour  suffered  all  these  contempts  and 
sorrows  for  the  sins  of  men^  past,  present  and  to  come, 
paying  the  debts  of  all  with  the  price  of  His  blood  shed 
with  so  great  sorrow  and  dishonour;  whence  we  may 
gather  certain  particular  causes  of  this  so  sovereign  Pas- 
sion.— i.  To  defend  the  honour  of  His  Father,  injured 
with  so  many  offences,  and  to  appease  the  just  indig- 
nation which  He  had  conceived  against  men,  reconcil- 
ing them  to  Him,  and  freeing  them  from  their  offences 
and  from  the  ,pains,  temporal  and  eternal,  they  had 
deserved  for  them. — ii.  To  merit  and  obtain  for  them 
grace,  charity,  and  all  virtues,  together  with  the  neces- 
sary and  convenient  means  for  their  justification  and 
perfection. — iii.  And  lastly,  to  open  to  them  the  gates  of 
heaven,  and  to  bring  them  into  the  glory  of  life  eternal, 
removing  all  the  impediments  which  might  hinder  them. 

Hence  it  is,  that,  because  the  sins  of  men  were  not 
only  infinite  in  number,  but  also  infinitely  enormous,  as 
being  committed  against  an  infinite  God,  it  was  necessary 
that  the  Person  should  be  of  infinite  excellence  who 
should  suffer  for  them,  to  discharge  that  infinite  debt 
with  any  even  justice.  And  although  the  least  pain  of 
Jesus  Christ,  and  the  very  least  drop  of  His  precious 
blood  had  been  sufficient  for  this,  as  being  the  blood  of  an 
infinite  Person,  yet  would  He  suffer  a  multitude  of  tor- 
ments, that  so  His  "  redemption"  might  be  the  more 
"plentiful,"  (19)  and  we  men  understand  the  infinite 
enormity  of  our  sins;  because,  as  S.  Bernard  says, (20) 
by  considering  the  remedy,  I  see  the  greatness  of  my  peril. 
O  how  grievous  are  the  wounds  for  which  it  was  necessary 

(19)  Ps.  cxxix.  7.  (20)  Serm.  3,  de  Nat. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  35 

that  Christ  should  be  wounded  1  If  the  wounds  had  not 
been  deadly,  aye  even  to  death  eternal,  never  would  the 
Son  of  God  have  died  to  remedy  them.  Our  merciful 
Redeemer  beheld  the  whole  mystical  body  of  mankind, 
wounded  from  the  foot  to  the  head  with  innumerable  sins, 
and  to  cure  him  would  have  His  body  all  wounded  from 
the  foot  to  the  head  with  innumerable  stripes,  and  His 
soul  afflicted  with  most  grievous  sorrows,  proportioning 
the  medicine  to  the  necessity  of  the  wound. 

To  this  purpose,  for  our  inordinate  desire  of  riches, 
Thou,  O  Lord,  hangest  naked  upon  the  cross ; — for  the  pride 
of  the  learned  Thou  art  reputed  for  a  fool ; — for  the  vanity 
of  those  who  presume  they  are  holy  Thou  art  scorned  as  a 
sinner ; — for  the  haughtiness  of  the  mighty  Thou  art  treat- 
ed as  one  feeble  and  miserable; — for  the  voluptuousness 
of  the  sensual  Thou  art  laden  with  torments ; — the  pains 
of  Thy  five  senses  pay  for  the  disorders  of  ours; — Thy 
head  is  crowned  with  thorns  in  chastisement  for  our  am- 
bition ;  — Thy  tongue  is  afflicted  with  gall  and  vinegar  for 
our  gluttony; — Thy  hands  and  feet  are  bored  with  nails 
in  punishment  of  our  evil  works  and  pernicious  steps ; — 
Thy  shoulders  are  furrowed  with  lashes  for  the  thefts  and 
mischiefs  which  we  laid  upon  ours ; — Thy  back  is  charged 
with  the  burden  of  the  cross  because  ours  had  cast  off  the 
burthen  of  Thy  law. 

Colloquy. — 0  most  liberal  Redeemer,  whose  re- 
demption is  so  copious  and  abundant,  that  it  is  suffi- 
cient to  remedy  an  infinite  number  of  worlds,  if  there 
were  so  many,  apply,  I  beseech  Thee,  this  redemption 
to  this  one  world  which  Thou  hast  created,  that  all 
enjoy  the  benefit  of  it,  and  be  saved.     Amen. 

2.  Christ  our  Lord  suffered  all  these  torments  for  the 
very  enemies  who  inflicted  them,  and  shed  His  precious  blood 
to  satisfy  for  the  sins  which  His  persecutors  committed  in 


36  MEDITATION  I. 

sliedding  it,  and  in  proof  of  this  He  prayed  for  them  upon 
the  cross,  and  excused  them  to  His  Father.  And  His 
charity  was  so  immense,  that  He  offered  His  Passion  to 
impart  the  same  charity  even  to  those  who  abhorred  Him, 
— to  honour  those  who  dishonoured  Him, — to  give  liberty 
to  those  who  apprehended  Him, — to  give  rest  to  those  who 
afEicted  Him, — and  to  give  eternal  life  to  those  who  in- 
flicted upon  Him  a  most  cruel  death. 

Colloquy. — Blessed  be  Thy  immense  charity,  0  my 
Saviour,  and  glorified  be  Thy  infinite  mercy.  Oh  that 
Thy  enemies  knew  of  it ;  if  they  did,  how  confounded 
would  they  be  for  their  ingratitude,  and  changed  from 
foes  into  loving  friends,  would  never  cease  to  praise 
Thee,  and  to  serve  Thee  with  greater  love  than  before 
they  persecuted  Thee  with  rancour.  Open,  0  Lord, 
the  eyes  of  those  who  persecute  Thee  at  this  present 
day,  that,  ceasing  to  persecute  Thee,  they  may  wholly 
employ  themselves  in  serving  Thee.     Amen. 

3.  Consider  with  more  exact  attention  how  Christ  our 
Lord  suffered  all  these  contempts  and  pains,  for  all  men  in 
the  world;  in  such  a  manner  that  He  suffered  and  offered 
them  particularly  for  every  one,  and  as  if  there  had  been 
but  one  alone  in  the  Avhole  world,  whom  He  held  present 
in  His  memory  and  in  His  heart,  pondering  on  his  sins, 
his  miseries,  and  necessities,  as  if  there  had  been  no 
other  to  behold  and  remedy,  save  him  alone,  so  that  I  may 
say  that  to  myself  what  St,  Paul  said  of  himself,  speaking 
of  Christ  our  Lord : — "He  who  loved  me,  and  delivered 
Himself  for  me."  (21) 

Colloquy. — 0  my  soul,  if  thou  hadst  seen  thyself  in 
the  heart  of  thy  sweet  Jesus,  at  the  time  when  He 
was  suffering  these  agonies  !  If  thou  understoodst  the 
love  and  solicitude  with  which  He  offered  them  up  for 

(21)  Gal.  ii.  20. 


ON   THE   PASSION    OF    CHRIST    OUR    LORD.  37 

tliy  sins,  doubtless  thou  wouldst  burst  asunder  with 
sorrow  for  having  been  the  cause  of  His  sorrows,  and 
wouldst  burn  with  love  to  see  thyself  so  beloved  in  the 
midst  of  them.  Deplore,  then,  now  thy  sins,  for  which 
He  suffered  so  much,  who  loved  thee  so  much,  and 
love  Him  with  all  thy  might  who  suffered  so  much  for 
thee ;  and  praise  and  glorify  Him  world  without  end, 
as  if  He  had  suffered  them  alone  for  thee.     Amen, 

TH£  LOVE   AND  AFFECTION   WITH  WHICH   HE   SUFFERED. 
POINT   V. 

This  point  is  the  most  tender,  and  which  ought  to  serve 
as  a  sauce  to  give  taste  and  spiritual  relish  to  all  our  me- 
ditations on  the  Passion,  considering  the  greatness  and 
immensity  of  the  love  with  which  our  Lord  endured  all  these 
torments,  because  He  did  not  endure  them  from  any  neces- 
sity or  compulsion,  but  as  the  prophet  Isaiah  says,  "  He 
was  offered  because  it  was  His  own  will,"  (22)  because 
He  was  good  and  merciful,  and  desirous  to  please  His 
Eternal  Father,  and  to  do  good  to  all  men,  and  to  discover 
the  infinite  riches  and  treasures  of  the  charity,  mercy,  and 
liberality  of  Almighty  God  towards  His  creatures.  And 
as  He  loved  His  Eternal  Father  so  much,  and  men  for  the 
love  of  Him,  with  the  selfsame  immense  love.  He  suffered 
all  that  He  suffered  for  them,  embracing  it  with  great  de- 
light and  comfort  for  their  good. 

Colloquy. — Oh  that  I  could  find  out  and  "  compre- 
hend" "  what  is  the  breadth  and  length  and  height 
and  depth"  of  the  charity  of  Jesus !  Oh  that  I  could 
enter  into  His  inflamed  heart,  and  see  the  furnace  of 
infinite  fire  that  burns  there,  and  melt  in  those  flames, 
that,  issuing  forth  full  of  love,  I  might  love  as  I  am 
loved,  and  suffer  with  love  for  Him  who  suffered  for 
me  with  so  great  love  I     From  this  interior  love  burst 

(22)  Is.  liii.  7.    . 


38  MEDITATION  I. 

forth  such  exterior  signs  and  demonstrations,  as  were 
sufficient  to  moUif  j  a  heart  more  frozen  than  ice  itself, 
and  harder  than  any  marble. 

1.  The  first  sign,  therefore,  of  the  love  of  labours  is,  io 
desire  that  thei/  soon  befall  us ;  to  take  delight  in  talking  of 
them  ;  to  renew  often  the  memory  of  them  ;  to  go  with 
joy  and  gladness  to  the  place  where  they  are  to  be  en- 
dured; to  be  sorry  to  see  them  deferred;  and  to  rebuke 
those  who  seek  to  hinder  them,  calling  them  "  Satan,"  and 
our  adversaries.  All  this  our  sweet  Jesus  did,  earnestly 
desiring  to  suffer,  as  we  shall  see  hereafter;  and  for  this 
reason,  He  said  to  His  disciples: — "I  have  a  baptism 
wherewith  I  am  to  be  baptized;  Oh,  how  am  I  straitened 
until  it  be  accomplished! "'(23) 

Colloquy. — 0  my  beloved,  if  this  baptism  were  of 
wa^er,  I  should  not  wonder  that  the  expectation  and 
delay  were  painful  to  Thee ;  but  being  a  baptism  of 
blood,  and  of  blood  drawn  from  Thy  veins  with  terri- 
ble torments,  how  dost  Thou  desire  it  with  such  soli- 
citude ?  Oh,  who  may  give  me  such  a  hunger  and 
desire  to  suffer  tribulations,  that  I  may  recreate  my- 
self more  in  them  than  in  rest  itself. 

2.  But,  because  many  boast  of  tribulations,  and  wish 
them  greatly  before  they  come,  but  being  come,  fly  and 
abhor  them ;  therefore  there  is  another  much  more  certain 
mark  of  love  of  afflictions,  which  is  to  court  them,  and  go, 
as  it  were,  to  meet  them,  not  to  fly  them,  nor  to  hinder 
them,  although  one  might  do  so;  not  to  excuse  oneself, 
not  to  recoil  nor  to  speak  in  one's  own  defence,  although 
provoked  to  do  so,  not  to  seek  exemption,  but  promptly 
to  offer  oneself  without  resistance  to  all,  whatever  one's 
tormentors  may  do  to  one,  with  such  a  kind  of  meekness, 
that  they  be  not  afraid  still  to  torment,  after  they  have 

(23)  Luc.  xii.  50. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  39 

inflicted  many  torments  upon  one.  All  this,  and  much 
more,  Christ  our  Lord  plainly  discovered  in  His  Passion ; 
for  He  repaired  to  the  garden  where  they  were  to  appre  - 
hend  Him : — He  could  have  prayed  His  Father  to  have 
sent  Him  "  legions  of  angels"  to  defend  Him,  and  yet  He 
would  not: — He  gave  leave  to  His  enemies,  prostrated  by 
His  word  upon  the  ground,  to  get  up  again  and  to  appre- 
hend Him: — He  yielded  His  blessed  face  to  buffets,  and 
His  body  to  whips  without  turning  away  His  face,  or 
shielding  His  body  from  any  pain  whatever: — He  would 
work  no  miracles,  to  shelter  Himself  under  Herod's  pro- 
tection; nor  speak  in  His  own  defence,  that  Pilate  might 
dismiss  Him,  although  he  provoked  Him  to  it,  and  won- 
dered at  His  silence; — finally,  He  accepted  the  unjust 
sentence,  and  embraced  the  cross,  stretching  Himself  out 
upon  it,  and  suffering  Himself  to  be  fastened  to  it  with 
rude  nails  of  iron,  being  already  much  more  strongly 
nailed  to  it  with  the  nails  of  love. 

Colloquy. — 0  infinite  love,  and  immense  fire,  which 
"  many  waters"  of  such  immense  tribulations  could 
not  "  quench, "(24)  but  was  enkindled  the  more  with 
them !  Enkindle  in  me,  0  Lord,  this  fire,  and  inflame 
me  with  this  fervent  love.     Amen. 

3.  But  the  excessive  love  of  Christ  went  yet  further,  to 
give  greater  signs  of  its  excess,  for  not  content  with  suf- 
fering what  He  did,  He  desired  to  svffer  ir,jinitely  more. 
He  saw  how  anxious  His  enemies  were  to  invent  new  tor- 
ments to  afflict  Him ;  and  dilating  so  much  the  more  His 
love,  He  not  only  desired  to  suffer  the  torments  they  laid 
upon  Him,  but  was  prepared  to  suffer  all  those  which  they 
desired  to  lay  upon  Him.  Indeed,  not  contented  with 
this,  He  was  desirous  and  ready  to  suffer  others  incom« 
parably  greater,  had  it  been  necessary  for  our  good. 
(24)  Cant.  viii.  7. 


4:0  MEDITATION  I. 

Colloquy. — 0  infinite  fire,  which  always  burnest  and 
never  sayest,  "  enough,"  how  shall  I  repay  Thee  this 
desire  to  suffer  !  Much  do  I  owe  Thee  for  the  much 
Thou  sufferedst  for  me ;  but  much  more  do  I  owe 
Thee  for  that  which  Thou  desiredst  to  suffer,  had  it 
been  necessary  for  our  redemption.  If  Thou  re- 
ceivedst  five  thousand  stripes,  Thou  hadst  the  love 
to  receive  other  five  thousand  millions,  much  more 
cruel.  If  Thy  head  was  pierced  with  seventy- 
two  thorns.  Thy  love  was  ready  to  suffer  it  to  be 
pierced  with  seventy  thousand  of  them. — If  Thou 
wert  nailed  three  hours  to  the  cross  with  exces- 
sive pain.  Thou  wast  prepared  to  be  nailed  millions  of 
hours  thereon,  and  that  with  many  greater  torments. 
More  didst  Thou  desire  to  be  tormented  than  Thine 
enemies  could  torment  Thee :  and  more  didst  Thou 
love  to  suffer  than  all  worldly  men  love  repose. — 0 
who  will  give  me  so  insatiable  a  love,  as  never  to  be 
satisfied  with  suffering  for  Him  who  suffered  so  much 
for  me  with  so  insatiable  a  love  ? 

A  true  testimony  of  this  love  is  that  which  passed  in 
the  garden,  where  our  Lord,  foreseeing  the  torments  of 
these  tormentors,  would  of  His  own  accord,  give  a  begin- 
ning to  His  tribulations,  with  such  signs  of  sorrow,  that 
He  sweat  blood;  as  will  be  pondered  in  its  place. 

OF  THE  HEROIC  VIRTUES   EXERCISED  BY  HIM    IN  SUFFERING. 

POINT  VI. 

Consider,  first,  how  Christ  our  Lord  exercised  in  His 
I*assion  all  the  principal  virtues  of  a  Christian  and  perfect 
life^  and  every  one  of  them  in  an  heroic  degree — ^both  as 
regards  the  exterior  acts,  and  a  great  deal  more  regarding 
the  interior,  which  accompanied  the  exterior. 

1.  The  causes  of  this  were: — 

i.  Because  He  was  com^-^tgtJB^An  example  and  a  model 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  ^1 

pf  virtues,  and  therefore  ■would  at  tliat  time  make  an 
abridgment  of  all,  and  give  singular  example  of  them,  as 
He  said  after  He  had  washed  the  feet  of  His  apostles.  (25) — 
ii.  Because  by  His  Passion  we  were  to  merit  and  to  gain  all 
virtues,  and  therefore  He  would  that  the  merits  should  be 
grounded  in  the  actual  exercise  of  all  of  them. — iii.  To  re- 
pair the  reputation  of  virtues,  wliich  was  much  decayed 
and  discredited  with  the  world,  especially  those  of  which 
the  end  is  to  contemn  all  worldly  things. 

iv.  That  by  His  testament  and  last  will  confirmed  by 
His  own  death,  He  might  leave  us  for  a  legacy  the  most 
excellent  works  of  all  virtues;  for,  as  He  said  in  His  last 
sermon: — "  A  new  commandment  I  give  unto  you,  that  you 
love  one  another,  as  I  have  loved  you. "(26)  So  might  He 
likewise  say, — "  A  new  commandment  I  give  unto  you, 
that  you  humble  yourselves,  as  I  have  humbled  myself, 
and  that  you  obey  and  suffer,  as  I  have  obeyed  and  suf- 
fered." 

Colloquy. — 0  sweet  master,  teach  me,  I  beseech 
Thee,  to  exercise  these  virtues,  imitating  the  example 
which  Thou  hast  given  me,  to  the  end  that  with  all 
my  might  I  may  sustain  their  reputation,  to  Thy 
honour  and  glory.     Amen. 

2.  Ponder  the  multitude  and  greatness  of  these  virtues, 
discoursing  through  those  eight  heroic  acts  which  Christ 
our  Lord,  in  the  sermon  oa  the  mountain,  called  Beati- 
tudes, and  which  He  exercised  in  His  Passion  in  an  emi- 
nent degree. 

i.  First,  He  exercised  poverty  of  spirit^  renouncing  all 
things,  even  to  His  very  garment,  remaining  naked  upon 
the  cross.  With  this  poverty  He  exercised  humility  com- 
prised in  it,  treading  under  foot  all  the  vain  pomps  and 
vanities  of  the  world,  and  embracing  all  kinds  of  con- 
(2o)  Joan.  xiii.  15.  (26)  Joan.  xiii.  34. 


42  MEDITATION  I. 

tempts,  as  has  already  been  declared. — il.  He  exercised 
most  heroic  meekness^  in  the  midst  of  so  many  Kild  beasts 
which  bit  Him  and  tore  Him,  remaining  like  a  lamb,  with- 
out speaking,  without  defending  or  vexing  Himself,  and 
suffered  all  with  such  fortitude,  as  to  seem  as  if  insensible. 
— iii.  He  mourned  most  bitterly  for  our  sins,  with  sorrow 
and  sadness,  even  to  the  shedding,  not  only  of  tears 
through  His  eyes,  but  of  blood  through  all  the  pores  of 
His  delicate  body. — iv.  He  had  an  insatiable  hunger  and 
thirst  after  justice^  not  being  able  to  satisfy  Himself  in 
doing  good,  and  enduring  evils  to  justify  us,  and  to 
give  us  an  example  of  sanctity,  on  which  account  He 
said  upon  the  cross,  "  I  thirst." — v.  He  showed  most 
singular  merci/  towards  such  as  were  in  misery,  [be- 
stowing upon  them  whatever  He  had,  goods,  honour, 
blood,  and  life,  to  redress  their  miseries,  His  body  for 
food  to  assuage  their  hunger,  and  His  blood  for  drink 
to  quench  their  thirst. — vi.  He  had  a  most  eminent 
purity  of  hearty  keeping  Himself  amidst  such  terrible 
occasions  exempt  from  sin,  even  taking  occasion  by  them 
to  exercise  admirable  acts  of  virtue. — vii.  He  was  a  peace- 
maker in  a  most  excellent  manner,  making  peace  between 
us  and  His  eternal  Father,  obtaining  for  us  true  peace, 
and  preserving  it  in  Himself  even  with  those  with  whom 

He  had  to  wage  such  a  terrible  war viii.  Finally,  He 

showed  Himself  exceedingly  patient^  suffering  for  justice 
the  greatest  persecutions  which  ever  were  suiFered,  and 
with  the  greatest  patience  that  ever  any  one  had,  on  which 
account  with  great  reason  are  due  to  Him  all  the  rewards 
which  belong  to  these  virtues,  which  He  also  merited  for 
such  as  should  imitate  Him  in  the  practice  of  them. 

Colloquy. — 0  sovereign  master,  if  one  had  heard 
Thee  speak  on  the  first  mountain,  when  Thou  didst 
preach  and  teach  these  virtues,  and  had  seen  Thee 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  43 

suffer  on  the  mount  of  Calvary,  when  Thou  didst 
practise  them,  Thou  wast  the  same,  and  hadst  the 
same  end  on  both  mountains,  speaking  and  working, 
teaching  others  to  suffer,  and  suffering  Thyself;  give 
me  grace,  0  Lord,  to  hear  that  which  Thou  hast 
taught  me,  and  to  exercise  that  which  Thou  didst  ex- 
ercise, conforming  myself  to  Thee  in  all  Thou  didst, 
and  in  all  Thou  sufferedst.     Amen. 

3.  These  virtues  of  Christ  our  Lord  may  be  pondered 
every  one  apart,  running  through  the  degrees  and  proper- 
ties which  every  one  contains.  And  because  it  would  be 
over-tedious  to  give  an  example  of  every  one,  I  will  give 
an  instance  only  in  obedience,  a  virtue  which  embraces  all 
the  others,  of  which  St.  Paul  said,  that  Christ  our  Lord 
*'  humbled  Himself,  becoming  obedient  unto  death,  even  to 
the  death  of  the  cross,^^  (27)  and  that  being  the  Son  of  Al- 
mighty God,  "  He  learned  obedience  by  the  things  which 
He  suffered,"  (28)  which  was  most  heroic. 

i.  Because  He  not  only  obeyed  in  things  easy,  but  also 
in  things  most  dijlcult  and  sharp,  as  was  the  death  of  the 
cross,  with  other  painful  things  that  went  before  it. 
— ii.  Although  the  things  were  such.  His  obedience 
notwithstanding  was  most  entire,  without  omitting  one 
jot  or  tittle  of  all  that  the  prophets  had  prophesied; 
and  this  St.  John  pondered  when  he  said: — "  Jesus,  know- 
ing that  all  things  were  now  accomplished,  that  the  Scrip- 
ture might  be  fulfilled.  He  said,  I  thirst,"  (29)  which  was 
to  say, — to  the  end  that  He  might  satisfy  one  of  those 
penalties  which  were  prophesied,  and  was  yet  unaccom- 
plished, namely,  that  they  were  to  give  Him  vinegar  to 
drink  when  He  was  thirsty.  He  said,  "  I  thirst." — iii.  His 
obedience  was  most  prompt,  punctual,  without  delay,  hesi- 
tation, reply,  or  excuse,  to  all  that   was  commanded  Him, 

(27)  Phil.  ii.  8.  (28)  Heb.  y.  8.  (29)  Joan.  xix.  28. 


44  MEDITATION  I. 

althougli  it  were  exceedingly  painful,  and  on  the  part  of 
the  Jews  and  executioners  most  unjust. — iv.  It  ^vsiS  general 
and  humble,  for  He  subjected  Himself  to  all  sorts  of  evil 
and  perverse  men,  understanding  this  to  be  the  will  of  His 
heavenly  Father,  according  to  that  which  the  prophet 
Isaiah  said, — "  The  Lord  hath  opened  my  ears ;"  (30)  that  is 
to  say,  has  commanded  me  to  obey,  and  I  have  not  gain- 
said nor  gone  backwards,  I  have  given  my  body  to  those 
who  struck  it,  my  cheeks  to  those  who  plucked  me,  I 
turned  not  my  face  away  from  those  who  injured  me,  and 
spat  upon  me. — v.  It  was  an  obedience  persevering  even  to 
death,  willing  that  first  life  should  fail  before  obedience, 
and  so  He  died  obeying,  and  obeyed  dying,  and  all  with 
obedience  of  love,  according  to  that  which  the  same  Lord 
said : — "  That  the  world  may  know  that  I  love  the  Father, 
and  as  the  Father  hath  given  me  commandment,  so  do  I — 
Arise,  let  us  go  hence  to  suffer.''  (31) 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  Lord, 
for  the  heroic  example  which  Thou  hast  given  me  of 
obedience;  oh  that  I  had  the  hke  strong,  entire,  prompt, 
punctual,  persevering,  and  loving  obedience,  subjecting 
myself  to  every  human  creature  for  the  love  of  Thee, 
that  all  the  world  may  know  that  I  love  Thee,  and 
that  I  accomplish  Thy  commandments,  after  the  man- 
ner which  Thou  commandest.  By  Thy  most  holy 
obedience,  I  beg  of  Thee  this  obedience ;  command 
me,  0  my  God,  what  it  pleases  Thee,  so  Thou  give 
me  this  virtue  to  accomplish  what  Thou  commandest 
me. 

(After  this  manner  may  be  made  discourses  about  humi- 
litij,  poverty,  silence,  modesty,  and  other  virtues.) 

(30)  Is.  1.  5.  (31)  Joan.  xiv.  31. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  45 

OF  THE  SEVEN  STATIONS  MADE   BY   HIM   IN  HIS   PASSION. 

POINT    VII. 

1.  The  stations  which  Christ  our  Lord  walked  the  night 
of  His  Passion,  and  the  day  following,  may  be  reduced  to 
seven,  to  meditate  them  in  the  seven  days  of  the  week,  com- 
prising in  them  the  whole  history  of  the  Passion. — i.  The 
first  was  with  His  disciples  from  the  supper-room  to  the 
garden  of  Gethsemane,  where  He  grew  sad,  prayed,  and 
sweat  blood. — ^ii.  The  second  was  from  the  garden,  where 
He  was  apprehended,  to  the  house  of  Annas,  where  He 
was  examined,  and  received  a  cruel  buffet  on  the  face. — 
iii.  The  third  was  to  the  house  of  Caiphas,  where  He  was 
spit  upon,  buffeted,  and  endured  most  grievous  injuries 
and  abuses  all  that  night. — iv.  The  fourth  was  to  the 
house  of  Pilate  the  president,  where  He  was  accused  by 
the  Jews,  by  the  means  of  many  false  and  suborned  wit- 
nesses.— V.  The  fifth  was  to  the  palace  of  king  Herod, 
where  He  was  treated  with  scorn  by  him,  and  by  his 
whole  army. — vi.  The  sixth  was  at  His  return  to  the 
house  of  Pilate,  where  He  was  scourged,  crowned  with 
thorns,  mocked,  derided,  and  condemned  to  death. — ^vii. 
The  seventh  was  from  thence  to  the  Mount  of  Calvary, 
bearing  upon  His  shoulders  the  cross  on  which  He  was 
also  crucified. 

2.  For  these  seven  stations  I  ought,  with  holy  David,  to 
give  thanks  to  God  "  seven  times"  a  day,  (32)  glorifying 
Him  for  the  judgments  of  His  justice  and  mercy  which 
shone  in  them,  taking  time  to  ruminate  and  consider  at 
leisure, — i.  who  the  Person  is  who  walks  these  stations,  and 
tlie  end  that  He  has  in  them ; — ii.  the  company  He  leads ; 
— iii.  the  place  whence  He  departs.  His  manner  of  walking, 
the  place  to  which  He  goes ; — iv.  the  things  which  He  says^ 
(32)  Psal.  cxviii.  164. 


46  MEDITATION  I. 

does,  and  suffers,  drawing  from  all  the  spirit  and  profit  for 
which  they  were  ordained. 

i.  In  the  Person  of  Christ  our  Lord  is  to  be  considered 
His  infinite  dignitij,  as  has  been  said,  considering  the  paces 
and  affections  of  spirit  with  which  He  accompanied  the 
steps  His  body  made,  ordaining  them  to  the  sole  glory  ot 
His  eternal  Father,  to  make  satisfaction  for  our  sins.  And 
it  may  be  that  these  stations  were  seven  in  chastisement 
of  the  evil  steps  which  we  have  trod  in  the  seven  deadly 
sins,  and  to  bruise  the  pride  of  the  "  red  dragon  having 
seven  heads,"  (33)  which  held  the  world  in  tyranny,  as 
also  to  tame  the  pride  and  rebellion  of  worldlings,  and  to 
give  us  all  an  example  of  humility  and  patience,  according  to 
that  which  is  written,  that  "  The  ancient  mountains  were 
crushed  to  pieces,  the  hills  of  the  world  were  bowed  down 
by  the  journeys  of  His  eternity,"  (34) — which  is  to  say, 
that  proud  and  haughty  hearts,  rebellious  and  perverse 
spirits,  have  humbled  and  subjected  themselves  by  the 
ways  and  journeys  this  our  Lord  walked,  and  had  traced 
out  for  that  end  from  all  eternity. 

Colloquy. — 0  eternal  God,  and  our  Saviour,  the 
Lamb  sacrificed  for  us  from  the  beginning  of  the  world, 
enlighten  the  eyes  of  my  soul,  that  I  may  consider 
these  journeys  and  steps  which  Thou  walkedst  for  our 
remedy,  so  that  I  may  obtain  the  end  for  which  Thou 
ordainedst  them.  Pardon,  0  Lord,  by  them,  my  evil 
steps,  and  direct  them  for  the  time  to  come  according 
to  Thy  holy  law,  that  ''  no  iniquity  have  dominion  over 
me."(35)  0  eternal  Father,  who  numberest  the  steps 
of  men,(36)  as  well  of  the  evil  to  chastise  them,  as 
those  of  the  good  to  reward  them ;  behold  the  steps  of 
Thy  beloved  Son,  and  by  them  I  beseech  Thee  to 
direct  mine,  that  in  all  things  they  may  be  conformable 
to  His.     Amen. 

(33)  Apoc.  xii.  3.       (34)  Habac.  iii.  6.       (35)  PsaL  cxviii.  133. 
(36)  Job.  xiv.  16. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  47 

ii.  Concerning  the  company  which  Christ  our  Lord  led 
along  with  Him  in  these  stations;  sometimes  He  walked 
accompanied  by  His  disciples,  like  as  the  shepherd  walks 
in  the  midst  of  his  sheep,  as  He  did  in  the  first  station, 
from  the  supper-room  to  the  garden,  comforting  them, 
exhorting  them  to  watch  and  to  pray,  defending  them 
from  the  wolves,  who  sought  to  persecute  and  destroy 
them; — but  in  the  other  stations  He  went  environed  with 
His  enemies  like  a  sheep  amongst  wolves,  and  like  a  lamb 
amongst  lions  and  tigers,  which  with  excessive  cruelty  and 
fierceness  bit  Him,  tore  Him,  and  afflicted  Him  with  inju- 
ries, contempts,  sorrows,  and  torments,  leading  Him 
tied  and  shackled,  even  as  a  sheep  when  he  is  led  to  the 
slaughter,  without  once  opening  His  mouth  to  complain. 
Then  did  He  personally  accomplish  in  Himself  that  which 
He  had  said  to  His  disciples: — "Behold,  I  send  you 
therefore  as  lambs  among  wolves," — "  be  ye  wise  as  ser- 
pents, and  simple  as  doves."  (37)  For  in  these  stations, 
notwithstanding  that  the  persecutions,  calumnies,  and 
treacheries  of  His  enemies  were  very  terrible,  yet  He 
always  showed  Himself  mild  as  a  lamb,  without  resisting 
them,  simple  and  pure  as  a  dove,  without  ofi*ending  them, 
wiser  than  any  serpent,  for  He  was  never  deceived  by 
them,  but  with  admirable  wisdom  confounded  them,  some- 
times holding  His  peace,  sometimes  speaking,  according  as 
the  case  required. 

iii.  Concerning  the  'places  from  which  He  departed,  the 
manner  in  which  He  walked,  and  places  to  which  He  went 
and  ended  His  station, — all  are  to  Him  places  of  affliction^ 
and  of  torment ;  leaving  one,  and  entering  into  another,  and 
almost  always  the  latter  more  terrible  than  the  former,  pass- 
ing from  a  lesser  torment  to  a  greater ;  all  which  journeys 
were  made  with  great  haste,  by  reason  of  the  fury  of  His 
(37)  Luc.  X.  3;  Mat.  X.  16. 


48'  MEDITATION  I. 

enemies,  who  urged  Him  forward,  as  also  for  the  greatness  of 
the  love  with  which  He  Himself  desired  to  hasten,  to  con- 
clude with  expedition  our  redemption :  so  that  we  may  say- 
that  of  the  Canticles: — "Behold  He  cometh  leaping  upon  the 
mountains,  and  skipping  over  the  hills."  (38)  The  moun- 
tains and  little  hills  are  the  tribunals  and  palaces  of  the 
high-priests,  presidents,  and  kings,  which  this  our  Lord' 
visited,  not  to  enjoy  those  goods  which  there  those  world- 
lings enjoyed,  but  with  great  celerity  like  a  hart  pursued 
by  dogs,  passed  through  every  one  of  them,  being  there' 
torn,  struck,  and  tormented,  until,  upon  the  mount  of  Cal-- 
vary,  He  took  His  last  rest,  remaining  all  disjointed  and: 
dead  upon  the  Cross. 

iv.  Lastly,  in  each  of  these  places  T  will  huifd  spiri- 
tually  certain  tabernacles,  such  as  Saint  Peter  would 
have  built  upon  the  mount  of  Thabor,  there  to  remain 
with  Christ  transfigured  in  sorrows,  weighing  particu-* 
larly  what  He  there  says,  does,  and  suffers  for  my  sake, 
— I  will  build  a  tabernacle  in  the  garden  of  Gethse- 
mane,  and  I  will  there  abide  with  Christ,  heavy  and 
afflicted,  watching  and  praying  with  Him,  hearing  the 
words  which  He  speaks  with  His  Father,  and  with  His 
disciples ;  hearing  likewise  those  which  the  angel  spoke  to 
Him  when  he  comforted  Him,  and  those  which  He  return- 
ed in  answer ;  and  beholding  the  combat  which  He  suffered 
within  Himself,  and  His  bloody  sweat.  His  steps  going 
and  coming  to  His  apostles  to  wake  them,  and  to  the  place 

of  prayer,  to  pray  for  Himself  and  them At  one  time  I 

will  beseech  Him,  as  the  disciple  does  his  master,  that  He 
Avould  teach  me  to  watch  and  pray;  at  other  times,  as  a 
friend,  or  faithful  servant,  I  will  comfort  Him  in  His  dis- 
comforts, taking  compassion  to  see  Him  so  discomforted, 
and  bearing  Him  company  in  His  solitude.  And  in  the* 
(38)  Cant.  ii.  8. 


ON   THE    PASSION   OF    CHRIST    OUR    LORD.  49 

selfsame  abode  I  will  beliold  how  He  goes  to  entertain 
His  enemies,  the  words  He  says  to  them,  the  miracles  He 
wrought  upon  them,  and  the  torments  He  received  at  their 
hands,  being  taken,  trampled  upon,  and  manacled.  And 
notwithstanding  that  all  this  was  done  hastily,  yet  I  will 
ponder  the  same  slowly,  detaining  myself  in  this  abode  and 
station,  until  my  soul  remain  satisfied,  instructed,  and 
allured  to  the  love  and  imitation  of  that  which  there  she 
had  beheld  in  her  blessed  Lord. 

All  this  shall  be  drawn  out  of  that  which  we  shall  say 
on  the  meditation  of  this  mystery :  and  in  the  same  man- 
ner we  ought  to  proceed  in  the  other  mysteries. 

ON  THE  S0RE0W3  FELT  BT  THE  BLESSED  VIBQIN,   OUE  LADY,   OVER 

HIS   PASSION. 

POINT  VIII. 

In  these  mysteries  of  the  Passion  we  ought  also  to  con- 
sider the  sorrows  and  afflictions  of  the  blessed  Virgin,  our 
Ladyy  to  take  compassion  on  her,  for  her  great  sufferings 
and  those  of  her  Son  on  this  occasion,  feeling  what  His 
glorious  mother  suffered.  And  as  she  is  also  our  mother, 
and  that  our  sins  are  the  cause  of  her  afflictions,  it  is  with 
great  reason  that  we  feel  them,  and  encourage  ourselves 
also  to  imitate  the  excellent  virtues  she  discovered  in 
them. 

The  greatness  of  these  sorrows  is  to  be  collected  from 
two  principal  sources: — 

1.  From  the  great  love  which  she  hare  to  Christ  our  Lord: 
because,  according  to  the  measure  of  love,  is  the  joy  of  the 
goods  which  the  person  beloved  possesses,  and  the  sorrow 
for  the  evils  which  he  suffers.  This  love,  therefore,  and 
this  sorrow,  were  excessive  in  the  Blessed  Virgin  for 
many  reasons. 

i.  Because  Christ  our  Lord  was  her  natural  /S'on,  whom 

Vol.  IV.— 4. 


50  MEDITATION    I. 

slie  loved  with  a  love  more  tender  and  pure  than  all  the 
mothers  and  fathers  in  the  world  love  their  children ;  as 
she  alone  was  a  mother  without  father,  in  whom  was 
engrafted  all  the  love  both  of  a  father  and  a  mother. 
And  as  the  conception  of  this  Son  was  singular  by  the 
operation  of  the  Holy  Ghost,  which  is  properly  love;  so 
the  love  was  likewise  singular,  and  consequently  the 
sorrow  which  she  suffered  at  His  death  was  also  most 
singular.  So  that  she  might  justly  say: — "O,  all  ye  that 
pass  by  the  way,  attend  and  see  if  there  be  any  sorrow  like 
to  my  sorrow." (39) 

ii.  To  this  is  to  be  added,  that  this  son  was  her  first- 
horn^  and  her  only  son,  whose  life  therefore  was  more  dear, 
and  His  death  more  to  be  deplored.  For  the  Sacred  Scrip- 
ture, to  exaggerate  the  grief  of  anything,  calls  it  "  the 
mourning  for  the  death  of  the  only -begotten."  (40)  How 
deeply,  then,  did  the  Blessed  Virgin  deplore  the  death  of 
this  only-begotten,  who  at  the  same  time  was  the  Only- 
begotten  of  Almighty  God,  beholding  Him  crucified  with 
so  great  pain  and  ignominy. 

iii.  The  love  of  the  Blessed  Virgin  was  augmented  more 
towards  her  Blessed  Son  on  account  of  the  great  likeness 
which  existed  between  them;  likeness  being  the  cause  of 
love;  and  so  we  see  that  fathers  are  wont  much  more  to 
love  that  son  who  most  resembles  them.  Seeing,  then, 
that  the  Blessed  Virgin  and  her  son  were  exactly  alike  in 
complexion  and  condition,  in  manners  and  virtues,  were 
even  two  made  one;  hence  it  was,  that  the  sorrow  which 
pierced  the  one,  pierced  likewise  the  heart  of  the  other. 

iv.  The  fourth  reason  for  loving  Him,  was,  the  excellency 
of  the  sanctity  and  wisdom  of  her  son;  as  true  charity 
loves  those  most  who  are  the  best,  and  approach  nearer  to 

(39)  Thren.  i.  12.         (40)  Jer.  vi.  26;  Amos.  viii.  10;  Zach.  xii.  10. 


ON    THE   PASSION   OF    CHRIST    OUR    LORD.  51 

Almighty  God. (41)  And  if  it  happen  as  well,  that  they 
be  also  connected  with  us  by  blood,  the  love  augments  so 
much  the  more;  nature  and  grace  uniting  themselves  to 
make  it  more  perfect.  For  this  respect  sorrow  increases, 
if  we  see  one  suffer  who  is  most  holy ;  and  as  we  believe 
that  he  suifered  innocently,  this  augments  the  more  our 
sorrow.  For  if  "the  daughters  of  Jerusalem" (42)  so 
bitterly  lamented  the  torments  of  Christ,  holding  Him  for 
innocent:  how  much  more  bitterly  did  she  deplore  them, 
who  held  Him  for  the  Holy  of  holies,  and  for  the  very 
fountain  of  all  holiness  ? 

V.  Because  she  acknowledged  Him  to  be  her  infinite 
benefactor,  of  whom  she  had  received  innumerable  and 
most  excellent  benefits;  amongst  which  the  rarest  was,  to 
have  chosen  her  to  be  His  mother.  And  as  love  is  always 
grateful,  so  it  wishes  infinite  good  to  its  benefactor,  in 
recompense  of  those  goods  which  it  has  received  from 
Him.  What  sorrow,  then,  did  the  Blessed  Virgin  feel, 
seeing  Him  to  suffer  such  infinite  evils,  whom  she  desired 
should  enjoy  such  infinite  goods? 

vi.  Because,  being  her  son.  He  also  was  the  Soti  of  the 
living  God — God  infinite,  and  therefore  worthy  to  be 
loved  with  an  infinite  love,  for  His  infinite  goodness  and 
beauty.  And  as  the  Virgin  with  a  particular  light  knew 
this  excellency  of  her  son; — so  she  loved  Him  with  her 
whole  heart,  with  her  whole  soul,  with  her  whole  spirit, 
and  with  her  whole  forces,  without  omitting  any  of  that 
singular  love  which  she  could  offer  Him.  And  according 
to  this  measure  of  love,  her  sorrow  augmented,  sorrowing 
with  her  whole  heart, — with  her  whole  soul — with  her 
whole  spirit, — and  with  all  her  forces  to  behold  Him  so 
despised  and  abhorred,  who  for  infinite  respects,  deserved 
to  be  honoured  and  loved  of  all. 

i  (41)  S,  Th.  2.  2,  q.  xxvi.  art.  7  and  13.  (42)  Luc.  xxiii.  28. 


52  MEDITATION   I. 

vii.  Lastly,  the  Holy  Ghost  had  poured  into  her  heart 
the  charity  of  Almighty  God,  unithig  her  with  Him  with 
unitive  love,  in  such  a  manner  that  she  was  one  spir  it  with 
Almighty  God,  and  with  her  son ;  so  that  she  felt  all  the 
prosperities  and  adversities  of  her  son,  as  if  they  had  been 
her  own ;  and  likewise  deplored  the  afflictions  of  her  son 
much  more  bitterly  than  if  the  same  had  been  her  own 
because  she  loved  Him  more  than  she  loved  herself.  And 
as  the  force  of  this  love  transported  her  out  of  herself, 
and  set  her  in  the  heart  of  her  son,  so  what  He  endured 
she  endured,  feeling  in  herself  that  which  she  saw  her 
son  suffer;  and  so  might  much  better  say  than  did  S. 
Paul — "With  Christ  I  am  nailed  to  the  cross:  and  I  live 
now,  not  I,  but  Christ  liveth  in  me, "(43)  and  I  live  in 
Christ. 

2.  "With  the  greatness  of  this  love  was  joined  the  second 
source  of  sorrow,  that  is  to  say, — the  lively  apprehension 
which  she  had  of  the  pains  of  her  son,  with  all  the  circum- 
stances which  have  been  related;  for  she  had  read  the 
Holy  Scriptures  which  recounted  them,  and  penetrated 
into  them  with  a  heavenly  light;  and  finding  herself  present 
at  them,  she  not  only  pondered  what  He  suffered  without, 
but  much  more  that  which  He  endured  within,  of  all 
which  she  framed  to  herself  so  lively  a  representation,  that 
she  transformed  herself  into  the  figure  of  that  which  her 
son  suffered.  This  was  the  two-edged  sword,  sharpened 
with  knowledge  and  love,  which  pierced,  as  Simeon  said, 
not  the  body,  but  the  soul  of  this  most  pure  Virgin. 
And  after  this  manner,  she  also  drank  the  chalice  of 
the  Passion  which  Christ  offered  to  the  sons  of  Zobedee, 
and  was  baptised  with  the  Baptism  of  pains,  and  sub- 
merged in  the  bitter  sea  of  tribulations,  in  such  a  manner 
that  we  may  say  of  her: — "  Magna  est  velut  mare  contritio 
(43)  Gal.  ii.  20. 


ON  THE   PASSION   OF    CHRIST  OUR  LORD.  53 

tua;" — "Great  as    the  sea  is  thy  destruction, "(44)    and 
marvellous  the  bitternevss  of  thine  affliction. 

Colloquy. — 0  sovereign  Virgin,  who  can  express 
the  bitterness  which  thou  didst  feel  for  these  seven 
causes  of  love  and  of  sorrow,  which,  hke  seven  swords, 
pierced  thy  heart?  Well  might  Thou  say  on  this 
occasion ; — "  Call  me  not  Noemi,  (that  is  beautiful ;) 
but  call  me  Mara,  (that  is  bitter,)  because  the  Al- 
mighty hath  quite  filled  me  with  bitterness."(45)  Great 
favours  did  the  Almighty  do  thee,  in  the  day  of  His 
Incarnation,  and  great  afflictions  has  the  same  Al- 
mighty given  thee  in  the  day  of  His  Passion ;  and 
since  the  afflictions  that  He  sends  are  reputed  favours, 
beseech  Him  to  manifest  in  me  His  almighty  power, 
giving  me  feeling  of  what  He  suffered,  with  grace  to 
imitate  Him  in  them.     Amen. 

3.  From  these  considerations  I  should  gather  that  the 
highest  disposition  to  feel  the  pains  of  the  Passion  of 
Christ  our  Lord,  is  love,  which,  as  St.  Bonaventure  says, 
(46)  the  more  enkindled  it  is,  the  greater  will  the  sorrow 
and  compassion  be,  and  with  the  selfsame  comparison  love 
is  augmented  Wherefore,  of  the  seven  titles  and  causes 
which  have  been  related,  I  will  take  those  which  serve 
most  to  enlarge  this  fervent  love,  and  to  unite  me  with 
Christ,  that  He  may  make  me  partaker  of  His  pains,  and 
of  the  fruits  which  proceed  from  His  precious  example. 

OF  THE   H£&OIC   VIETCES  EXERCISED   BY  THE   BLESSED  VIKGIN   OUE  LADT 
IN    HIS   PASSIOK. 

POINT    IX, 

Lastly  are  to  be  considered  those  rare  viHues  which  the 
Blessed  Virgin  exercised  upon  this  occasion,  that  we  may 
imitate  her  in  them. 
(44)  Thren.  ii.  13.       (45)  Ruth.  i.  20.       (46)  Stim.  Div.  Amoris,  c.  2. 


54  MEDITATIOX  T. 

1.  The  principal  were  four,  in  wliicli  many  others  are 
contained. 

i.  A  most  high  resignation  of  her  ivill  to  the  will  of 
Almighty  God,  in  which  she  denied  her  own  natural  will, 
that  she  might  conform  it  to  the  divine,  saying  that  which 
her  son  said: — "  Not  what  I  will,  but  what  Thou  wilt." 
(47)  And  this  resignation  is  so  much  the  more  heroic,  as 
the  labours  are  greater  to  which  we  expose  ourselves 
through  them. 

ii.  Most  profound  hmnility  in  not  flying  insults,  but 
seeking  and  embracing  them,  rejoicing  to  manifest  herself 
to  be  the  mother  of  Him  who  publicly  was  oppressed  with 
so  many  injuries,  receiving  a  great  part  of  them  for  her 
own  share,  as  far  as  she  could,  and  with  this  humility  she 
stood  by  the  cross  of  her  blessed  son,  taking  His  Passion 
and  death  as  suffered  for  her,  for  although  she  had  no  sins 
for  which  Christ  need  suffer  death,  yet  was  she  by  His 
merits  preserved  from  them. 

iii.  Great  fortitude  and  magnanimity,  joined  ivith  pa- 
tience, with  which  she  approached  the  cross  of  her  son, 
standing  upright  at  its  foot,  nothing  being  able  to  remove 
her  from  His  presence, — neither  the  cruelty  of  the  persecu- 
tors, nor  the  asperity  of  the  torments  which  she  endured, 
but  rather  she  desired  that  some  occasion  might  be  offered 
to  suffer  and  die  for  the  love  of  Him,  who  suffered  and  en- 
dured so  much  for  the  love  of  her. 

iv.  Most  inflamed  charity  and  love  of  men,  even  of  the 
deadly  enemies  of  her  son,  so  that  neither  their  blasphe- 
mies nor  cruelties  could  move  her  to  indignation,  but 
rather  to  compassion  and  sorrow  for  the  sins  which  they 
committed,  and  the  evils  which  thereby  they  incurred, 
praying  to  Almighty  God  for  them,  and  excusing  them  in 

(47)  Marc.  xiv.  36. 


ON  THE  PASSION  OF  CHRIST  OUR  LORD.  55 

the  same  manner  that  her  son  excused  them,  as  shall  be 
shown  in  its  place. 

2.  In  this  manner  did  the  Blessed  Virgin  join  with  her 
most  bitter  afflictions  admirable  acts  of  virtue,  so  that 
justly  she  might  then  have  said  that  of  the  Canticles: — 
"  I  am  black  but  beautiful,  O  ye  daughters  of  Jerusalem, 
—  do  not  consider  me  that  I  am  brown,  because  the  sun 
hath  altered  my  colour."  (48) 

Colloquy. — Thou  art  black,  indeed,  O  most  holy 
Virgin,  exteriorly,  through  the  pains  which  thou 
sustainest ;  but  most  beautiful  interiorly,  for  the  vir- 
tues thou  exercisest ;  the  sun  of  justice  has  altered 
thy  colour,  because  His  sorrows  are  the  cause  of  thine ; 
and  yet  the  selfsame  sun  makes  thee  beautiful,  for 
His  example  gives  splendour  lo  thine,  which  thou 
showest  in  imitating  His  virtues.  Beseech  Him, 
therefore,  0  most  pious  mother,  that  He  will  illumi- 
nate and  inflame  my  heart  with  the  burning  beams  of 
His  celestial  light,  that  I  may  so  meditate  His  bitter 
pains,  as  to  have  part  in  them,  practising  His 
blessed  virtues.     Amen. 

Conclusion. — By  what  has  been  said  in  these  nine  points 
is  declared  in  general  what  things  are  to  be  pondered  more 
in  particular  in  every  mystery  of  the  Passion,  as  well  in 
the  Person  of  Christ  our  Lord  as  of  the  Blessed  Virgin 
His  mother,  taking  them  both  for  the  principal  matter  of 
meditation  and  imitation,  and  the  mother  for  our  advocate, 
to  obtain  true  feeling  of  what  her  son  suffered.  The 
practice  of  the  whole  will  be  given  in  the  ensuing  medita- 
tions. 

(48)  Cant.  i.  4. 


5Q  MEDITATION  II. 


MEDITATION  II. 

ON   CHRFST'S    ascending   to   JERUSALEM,  WHEN    HE    DISCOVERED   TO   HIS   DISCIPLES 

WHAT    HE   WAS   TO   SUFFER    THERE,    AND   OF  THE   VARIOUS   TIMES   THAT 

HE    MADE   MENTION    OF   HIS   PASSION    TO   THEM. 

POINT     I. 

Christ  onr  Lord  knowing  that  the  time  of  His  Passion 
approached,  (1)  and  that  in  Jerusalem  the  Jews  Avere  plot- 
ting His  death,  would  depart  from  the  city  of  Ephrem,  where 
He  had  recollected  Himself  with  His  apostles,  and  would 
go  thither,  in  which  journey  He  made  extraordinary  haste, 
for  as  St.  Mark  says: — ''■Jesus  went  before  them,  and  they 
were  astonished,  and  following  Him,  were  afraid."  (2) 

Upon  this  point  are  to  be  pondered  the  causes  of  this  new 
and  unwonted  manner  of  going  in  Christ  our  Lord  so 
speedily,  and  the  effects  which  it  caused  in  His  disciples. 

1.  The  first  cause  was,  to  declare  the  promptitude  of  ivilly 
and  the  fervour  of  spirit  with  which  He  went  to  suffer ; 
without  any  fear  of  the  torments  which  awaited  Him  at 
Jerusalem,  when  going  to  do  things  of  themselves  easy 
and  glorious,  as  to  preach,  to  work  miracles,  heal  the 
diseased,  and  the  like,  Christ  our  Lord  used  His  ordinary 
pace,  but  to  the  painful  and  ignominious  obedience  of  His 
Passion  and  death,  He  would  use  extraordinary  haste, 
manifesting  by  His  hasty  pace  the  force  of  divine  love, 
which  is  like  fire,  and  to  a  prick  or  spur,  that  makes  us 
hasten  and  run  with  fervour  to  that  obedience  which  is 
most  painful  to  the  flesh,  but  most  agreeable  to  Almighty 
God.  The  contrary  to  this  self-love  effects,  which  goes 
with  feet  of  lead  to  the  laborious  exercises  of  virtue,  and 

(1)  Mat.  XX.  18;  Marc.  x.  33;  Luc.  xviii.  31;  Joan.  xi.  54. 
(2)  Marc.  x.  32. 


ON  Christ's  ascending  to  Jerusalem.  57 

makes  us  to  run  with  speed  to  all  that  is  honourable  and 
delightful.  Hence  I  may  conjecture  how  full  I  am  of  self- 
love,  and  how  void  and  empty  of  divine. 

Colloquy. — 0  most  sweet  Jesus,  who,  to  suifer  tor- 
ments, ascendedst  to  Jerusalem  with  so  great  haste 
and  fervour,  as  if  it  had  been  to  receive  the  repose 
and  hire  of  Thy  labours  ;  fill  my  heart,  I  beseech 
Thee,  with  that  divine  love  which  then  forced  Thee 
to  make  such  haste ;  that,  leaving  my  slow  and  idle 
pace,  I  may  with  fervour  like  Thine,  offer  myself  to 
obey  and  to  suifer  all  Thou  shalt  please  to  impose 
upon  me.     Amen. 

2.  The  second  cause  why  in  this  journey  Christ  our 
Lord  would  be  the  foremost,  was  to  signify  that  in  matter 
of  suffering  labours  and  afflictions,  as  well  interior  as  ex- 
terior, He  Himself  would  go  before  all  His  apostles  (3)  and 
disciples,  and  before  all  the  martyrs  and  saints  that  ever 
were,  or  ever  should  be.  Whereas,  on  the  other  hand,  in 
working  miracles,  which  is  a  thing  of  honour.  He  gave 
place  even  to  His  apostles  and  to  other  saints,  contented 
that  they  should  work  greater  miracles  than  Himself,  ac- 
cording to  that  of  St.  John  the  Evangelist,  saying: — 
*'  Amen,  amen,  I  say  to  you,  he  that  believeth  in  me,  the 
works  that  I  do,  he  also  shall  do,  and  greater  than  these 
shall  he  do."  (4)  But  in  matter  of  suffering  none  ever 
went  before  Him,  or  equalled  Him,  for  He  suffered  more 
than  Job,  more  than  the  beggar  Lazarus,  and  more  than 
the  prophets,  apostles,  and  martyrs,  all  of  whom  come  be- 
hind Him,  beholding  Him  as  a  most  perfect  pattern  and 
example  of  suffering. 

Colloquy. — 0  good  Jesus,  how  contrary  is  Thy 
spirit  to  the  spirit  of  the  world  ;  for  it  will  go  before 

(3)  S.  Tho.  3,  p.  q.  xlvi.  art.  6.  (4)  Joan.  xiv.  12. 


58  MEDITATION  II. 

all,  in  those  things  which  respect  honours  and  plea- 
sures, but  Thine  in  dishonours,  torments,  and  afflic- 
tions. It  desires  to  go  before  in  the  works  of  greatest 
glory,  but  Thine  in  the  works  of  greatest  ignominy. 
Give  me.  Lord,  I  beseech  Tliee,  this  spirit,  of  which 
Thou  madest  so  great  account,  that  I  may  contend  to 
excel  all  others  in  this,  that  for  Thy  love  I  may  be 
more  contemned  and  afflicted  than  all  others.     Amen, 

3.  The  third  cause  was,  to  provoke  His  apostles^  both  to 
admiration  and  to  imitation,  "  Stupebant  sequentes,"  for 
they  were  astonished,  following  Him,  and  hastening  to 
overtake  Him,  each  one  contending  to  get  before  the  other, 
and  to  approach  nearer  to  Jesus,  vanquishing  the  fear  and 
timidity  which  withheld  them,  by  the  fire  of  love  which 
they  felt  for  Him,  which  also  made  them  redouble  their 
pace,  urged  by  the  same  example  of  Christ  our  Lord.  In 
which  we  are  shown  how  we  are  to  behold  and  meditate 
Jesus  Christ  in  His  holy  Passion,  admiring  the  things 
which  He  did  and  suffered,  and  labouring  to  imitate  Him 
in  them.  When  I  behold  Christ  Jesus  beaten  with 
scourges,  clad  Avith  purple,  crowned  with  thorns,  and 
bearing  His  cross,  I  will  wonder  to  see  that  so  great  a 
Lord  suffers  with  so  great  love  things  so  painful,  and  I 
will  draw  near  Him,  as  much  as  is  possible  for  me,  follow- 
ing Him  in  taking  disciplines,  wearing  hair  clothes,  cloth- 
ing myself  in  poor  apparel,  and  carry  my  cross  every  day, 
hastening  to  go  before  others,  and  to  follow  Him,  not 
"  afar  off,"  (5)  as  St.  Peter  followed  Him  the  night  on 
which  He  was  apprehended,  but  near  Him,  beseeching  this 
our  Lord  to  help  me  to  overcome  such  repugnances  as 
divert  me  from  following  Him,  and  doing  on  my  own 
part  all  that  I  can  to  overcome  them. 

(5)  Mat.  xxvi.  58. 


ON  Christ's  ascending  to  Jerusalem.  59 


POINT    II. 

Clirist  our  Lord  going  in  this  manner,  stood  still  awhile, 
until  the  twelve  apostles  came  to  Him,  whom  taking 
apart,  He  said  to  them  secretly: — "  Behold  we  go  tip  to 
Jerusalem,  and  all  things  shall  he  accomplished  ivhich  were 
written  hy  the  prophets  concerning  the  Son  of  Man.  For  He 
shall  be  delivered  to  the  Gentiles,  and  shall  be  mocked* 
and  scourged,  and  spit  upon,  and  after  they  have  scourged 
Him  they  will  put  Him  to  death,  and  the  third  day  He 
shall  rise  again."  (6) 

1.  This  now  was  the  third  time  Christ  our  Lord  discovered 
His  Passion  to  His  apostles,  for  twice  before  He  had  done 
the  same,  although  not  so  distinctly  as  at  this  time — after 
St.  Peter  had  confessed  Him  for  "  the  Son  of  the  living 
God," — when  He  healed  the  lunatic  that  was  possessed  by 
a  devil,  to  the  great  admiration  and  astonishment  of  all 
that  were  present,  as  St.  Luke  observes.  (7) 

2.  Upon  all  which  we  are  to  ponder  the  reasons  why 
Christ  our  Lord  would  so  often  discover  to  His  apostles  the 
labours  of  His  Passion  and  His  death  on  such  occasions, 
making  choice  of  those  which  serve  most  for  our  own 
sjDiritual  profit. 

i.  The  first  was,  that  all  might  understand  how  present 
each  one  ought  always  to  have  this  holy  Passion  in  His  me- 
mory^ taking  continually  its  bitterness,  and  drinking  inces- 
santly this  chalice  so  painful,  so  that  when  He  ate,  or 
drank,  or  preached,  or  conferred,  or  wrought  miracles,  or 
other  marvellous  works,  He  had  the  same  always  present ; 
even  in  His  most  glorious  transfiguration,  speaking  with 
Moses  and  Elias  of  the  "  decease  that  He  should  accom- 
plish in  Jerusalem,"  (8)  He  talked  of  it  as  of  a  thing  in 


(6)  Luc.  xviii.  31. 

(7)  Mat.  xvi.  16, 17,  22;  Marc.  viii.  31,  and  ix.  31;  Luc.  ix.  22. 

(8)  Luc.  ix.  31. 


60  MEDITATION  II. 

which  He  greatly  delighted,  though  in  truth  it  was  most 
bitter;  all  this  He  did,  to  move  me  by  His  example,  that 
I  also  have  the  same  Passion  always  present  before  my 
eyes,  and  delight  in  thinking  of  it,  and  oftentimes  to  talk 
of  it,  so  that  it  may  be  to  me  as  bread,  which  is  eaten  with 
all  other  meats. 

Colloquy. — 0  sweet  Jesus,  how  is  it  that  I  am  not 
delighted  to  think  of  that  of  which  Thou  thoughtest, 
and  to  talk  of  that  of  which  Thou  talkedst  ?  This  is 
my  desire,  0  my  beloved,  to  make  "a  bundle  of 
myrrh"(9)  of  Thy  excessive  sorrows,  and  to  place  it 
always  before  my  eyes,  and  between  my  breasts,  that 
I  may  continually  remember  them,  have  compassion 
on  Thee,  and  love  Thee  much  more  than  my  own  self. 
Never  will  I  cast  them  behind  me,  but  ever  keep  them 
betwixt  my  breasts,  as  a  thing  most  grateful  to  me, 
and  which  I  greatly  desire  to  embrace ;  nor  will  I 
take  Thy  sufferings  in  a  confused  bulk  altogether,  but 
remember  and  recount  each  one  by  itself,  as  long  as  I 
walk  the  way  of  this  mortal  life,  comforting  myself 
with  their  most  pleasing  odour,  until  I  attain  to  life 
eternal. 

ii.  The  second  cause  was,  to  confirm  His  disciples  in  the 
faith  and  belief  of  these  His  contumelies^  as  things  harder  to 
be  believed  than  His  excellencies,  that  they  might  arm  them- 
selves with  great  constancy  to  undergo  them ;  for  which 
cause,  when  He  saw  Himself  highly  honoured  amongst  His 
disciples,  by  reason  of  the  confession  of  St.  Peter,  and 
again  amongst  the  people,  for  the  greatness  of  His  mira- 
cles. He  discovered  to  them  His  Passion,  remembering 
what  the  Wise  man  says: — "  In  the  day  of  good  things  be 
not  unmindful  of  the  day  of  evils,''  (10)  preparing  them  in 
the  one  day  for  the  other.     "  Behold,  I  go  up  to  Jerusa- 

(9)  Cant.  i.  12.  (10)  Ecclus.  xi.  27. 


ON  CHRIST'S  ASCENDING  TO  JERUSALEM.  61 

lem,"  where  I  am  to  be  delivered  up  to  death,  with  great 
contumelies  and  ignominies,  and  seeing  you  also  go  up  with 
me,  prepare  yourselves  to  suffer  somewhat  with  me,  lest 
otherwise  you  come  to  fail  in  the  faith  and  love  which  you 
bear  me. 

Colloquy. — 0  sovereign  master,  whither  Thou  as- 
cendest,  thither  also  will  I  ascend,  for,  to  suifer  with 
Thee  is  not  to  descend,  but  to  ascend  and  to  profit. 
And  so  long  as  I  see  myself  in  Thy  company,  I  have 
no  cause  to  fear,  because  Thy  succour  is  most  certain. 
With  Thee,  therefore,  will  I  suffer  in  the  earthly 
Jerusalem,  that  I  may  reign  with  Thee  in  the  hea- 
venly. 

3.  Of  these  words  of  Jesus  Christ  our  Lord  I  will  make 
my  profit  in  my  labours,  imagining  that  He  says  to  me : — 
"  Behold  we  go  up  to  Jerusalem,"  first  to  suffer,  and  after- 
wards to  reign ;  neither  goest  thou  alone,  but  I  go  with 
thee  to  assist  thee ;  I  go  before,  do  thou  follow  after  me, 
to  imitate  me,  that,  suffering  with  me  thou  mayest  likewise 
reign  with  me,  world  without  end.     Amen. 

POINT  III. 

Then  immediately  the  Evangelists  added: — ^^  And  they 
understood  none  of  these  things^  and  this  word  was  hid  from 
them,  and  they  understood  not  the  things  that  were  said." 
And  they  were  afraid  to  ask  Him  of  this  word.  "  And 
they  were  troubled  exceedingly."  (11) 

1.  Not  all  that  hear  the  Passion  preached,  or  read  it,  or 
hear  others  talk  of  it,  understand,  penetrate,  or  tru^y  feel  itt 
as  neither  at  that  time  the  apostles  themselves  understood 
or  penetrated  it,  for  that  they  were  as  yet  imperfect.  For, 
truly  to  feel,  and  effectually  to  penetrate  its  hidden  mys- 
teries, fruits,  and  excellencies,  is  the  especial  gift  of  Al- 

(11)  Luc.  xviii.  34;  Mat.  xvii.  22. 


62  MEDITATION  IT. 

mighty  God,  whicli  He  imparts  to  His  best  friends  when  it 
pleases  Him,  and  therefore  I  will  humbly  beg  the  same  of 
Him,  saying  :• — 

Colloquy. — 0  my  Redeemer,  my  understanding  is 
much  obscured,  and  the  mysteries  of  Thy  passion  are 
concealed  and  hidden  from  me ;  give  me,  I  humbly 
beseech  Thee,  true  understanding  and  feeling  of  them, 
since  Thou  commandest  me  by  Thine  apostle,  to  feel 
in  myself  that  which  Thou  dost  suffer. (12) 

2.  The  reasons  why  the  apostles  understood  not,  nor 
penetrated  those  things  which  were  spoken  to  them  of  the 
Passion,  were,  because  they  held  as  base,  and  ybarec?  exceed- 
ingly coJitempts  and  ignominies,  and  much  esteemed  and 
loved  honour  and  dignities ;  for  which  ca.use,  when  Christ 
spoke  to  them  of  His  contempts  and  ignominies,  they  were 
exceedingly  sad,  and  greatly  depressed  in  mind,  holding  it 
as  a  thing  most  unworthy  that  He  should  ever  permit 
such  things  to  befal  Him.  Hence  also  it  proceeds  when  I 
meditate  the  same  Passion,  that  I  am  dry  or  without  any 
feeling  or  taste  for  it,  because  I  come  with  a  disposition 
contrary  to  these  mysteries;  and,  therefore,  truly  to  feel 
them,  I  ought  to  lay  aside  that  vain  fear  of  contempts  and 
tribulations,  of  self-love,  honours,  and  dignities,  endea- 
vouring to  make  great  account  and  estimation  of  all  that 
which  affords  me  matter  of  suffering  afflictions  and  con- 
tempts, whereby  to  accomplish  the  will  of  Almighty  God. 

3.  To  have  a  greater  and  more  effectual  feeling  of  this 
truth,  it  will  help  much  to  ponder  on  this  occasion  what 
happened  to  Christ  our  Lord  with  St.  Peter,  who  had 
scarcely  finished  confessing  Him  to  be  the  Son  of  the  living 
God  by  revelation,  which  he  had  received  from  the  Father 
of  heaven,  but  he  presently  discovered  his  own  grossness 
and  stupidity,  for  hearing  his  master  speak  of  His  Passion, 

(12)  Phil.  ii.  5. 


ON  Christ's  ascending  to  Jerusalem.  63 

lie  esteemed  it  so  basely,  that  lie  took  upon  himself  to 
reprehend  Him  for  it,  saying: — "Lord,  be  ii  far  from 
Thee,  that  shall  not  he  unto  Thee.'''  (13)  But  Christ  our 
Lord  looking  upon  the  other  apostles  rebuked  him,  and 
answered  him  very  sharply,  saying: — "Go  behind  me, 
Satan,  thou  art  a  scandal  unto  me,  because  thou  savourest 
not  of  the  things  that  are  of  God,  but  the  things  that  are 
of  men;"  as  if  He  had  said  more  evidently, — "Thou  who 
hast  honoured  me,  confessing  me  the  Son  of  the  living 
God,  art  now  become  Satan,  and  my  enemy,  in  that  thou 
opposest  thyself  to  ray  Passion,  seeking  by  all  means  in 
thy  power  to  avert  me  from  it,  contrary  to  the  will  of  my 
Father,  who  wills  that  I  suffer  it ;  all  which  proceeds  from 
thee,  because  thou  wantest  true  heavenly  wisdom,  to  know 
and  to  savour  those  things  which  are  ordained  of  Almighty 
God,  and  hast  only  a  human  and  earthly  wisdom,  to  know 
and  savour  the  things  which  are  of  men,  and  wdiich  they 
prize  and  make  account  of.  Go,  therefore,  after  me,  and 
follow  me,  for  I  may  not  follow  thy  fond  and  erroneous 
judgment,  but  thou  must  humbly  follow  mine,  which  is 
assured." 

Hence  I  may  see  how  greatly  Christ  our  Lord  esteemed 
His  death  and  Passion,  as  being  ordained  by  the  will  of 
the  eternal  Father,  for  the  good  of  the  whole  world,  and 
the  great  account  which  He  wills  that  we  also  make  of  all 
the  contempts  and  contumelies  which  He  endured  for  this 
cause,  so  that  whosoever  should  attempt  to  divert  us  from 
it  we  should  hold  as  Satan,  and  a  stone  of  scandal  and  offence 
to  us,  and  not  go  after  him,  but  endeavour  to  draw  him 
after  us,  that  following  us  he  may  likewise  feel  that  which 
we  feel,  and  notwithstanding  that  under  the  pretext  of 
pious  zeal  he  should  oppose  us,  even  although  he  be  a 

(13)  Mat.  xvi.  22,  23. 


64  MEDITATION  III. 

saint,  and  very  highly  illuminated  of  God  in  other  things, 
and  other  ways  our  friend  and  dear  to  us,  yet  ought  we  to 
repel  him  from  us,  as  here  we  see  Christ  repelled  St.  Peter 
from  him. 

Colloquy. — 0  Sovereign  master,  who  prizest  and 
valuest  so  highly  Thy  Passion,  by  reason  of  the  ce- 
lestial wisdom  with  which  Thou  didst  behold  the 
causes  of  it,  take  from  me  all  earthly  wisdom,  and 
endue  me  with  heavenly,  to  the  end  that  I  may  also 
highly  esteem  Thy  pains,  and  those  which  Thou  de- 
sirest  that  I  suffer  for  the  love  of  Thee.  I  will  not,  0 
my  Redeemer,  induce  Thee  nor  draw  Thee  to  follow 
my  judgment  and  my  desire,  because  it  is  erroneous 
judgment  and  earthly  desire,  but  after  Thee  will  I  go, 
Thee  will  I  follow,  prizing  what  Thou  prizest,  loving 
what  Thou  lovest,  and  abhorring  what  Thou  abhorrest; 
and  since  Thou  givest  me  such  a  desire,  give  me  grace 
also  to  execute  the  same.     Amen. 


MEDITATION  III. 


ON  CHRIST'S  ENTRANCE  WITH  PALMS   INTO  JEBUSALEM.(l) 
POINT    I. 

Christ  our  Lord,  five  days  before  His  death,  would 
enter  into  Jerusalem,  where  He  was  to  be  crucified,  with 
great  signs  of  joy  and  extraordinary  exterior  pomp ;  accord- 
ing as  the  Hebrews  were  accustomed  to  bring  the  Paschal 
lamb  into  their  houses  five  days  before  they  sacrificed  it. (2) 

This  entrance  our  Saviour  ordained  for  certain  mys- 
terious causes,  all  full  of  love. 

i.  To  manifest  the  desire  He  had  of  suffering,  and  the 
contentment  with  which  He  embraced  the  sufferings 
which  awaited  Him  in  Jerusalem,  entering  upon  them 
(1)  Mat.  xxi;  Marc,  xi;  Luc.  xix;  Joan.  xii.  (2)  Exod.  xii.  6. 


ON  Christ's  entrance  into  Jerusalem.  65 

with  as  much  joy  as  if  He  were  going  to  a  marriage;  for  the 
zeal  of  the  glory  of  Almighty  God,  and  of  accomplishing 
the  will  of  His  eternal  Father,  for  the  salvation  of  men, 
wrought  in  Him  this  great  contentment  to  endure  all 
those  sufferings,  which  He  held  as  present  in  His  memory, 
as  if  at  that  instant  He  had  been  undergoing  them.  And 
it  is  this  example  that  causes  martyrs  to  go  as  joyfully  to 
prison  as  to  a  wedding,  and  lie  as  joyfully  upon  burning 
gridirons,  as  upon  beds  strewed  with  flowers. 

Colloqiiy. — 0  blessed  Jesus,  I  blush  in  Thy  pre- 
sence for  the  repugnance  which  I  feel  in  myself  to 
suffer  troubles  for  the  love  of  Thee  ;  help  me,  my  joy, 
that  I  may  rejoice  to  suffer  something  for  Thee,  as 
Thou  rejoicedst  when  Thou  wast  to  suffer  for  me. 
Amen. 

ii.  To  give  us  to  understand  that  when  in  the  garden  of 
Gethsemane,  and  during  His  Passion,  He  suffered  fears, 
heaviness,  grief,  and  agonies,  all  this  happened  principally 
in  the  interior  part  of  His  soul,  whose  natural  inclination  is 
to  avoid  the  sorrows  of  the  body;  notwithstanding  He 
supported  them  willingly,  and  with  great  contentment  of 
the  superior  part  of  the  spirit,  forasmuch  as  the  will  of 
the  eternal  Father  shone  in  them,  and  in  this  He  perse- 
vered even  to  death ; — teaching  us  by  this  example,  that 
the  most  perfect  patience  consists  in  offering  oneself  with 
great  contentment  of  spirit  to  suffer,  not  only  exterior 
pain,  but  also  interior  afflictions.  And  to  this  must  I 
aspire,  saying  with  the  apostle: — "Gladly,  therefore,  will 
I  glory  in  my  infirmities,"  and  "please  myself  in  re- 
proaches, in  necessities,  in  persecutions,  in  distresses  for 
Christ."(3) 

Colloquy. — Gladly,  0  my  Saviour,  will  I   embrace 

(3)  2  Cor.  xii.  9. 
Vol.  IV.— 5. 


66  MEDITATION  III. 

the  afflictions  and  agonies  of  the  flesh,  and  renounce 
all  its  sensible  contentments,  accepting  them  to  imitate 
Thee  with  joy  of  spirit.     Amen. 

iii.  To  show  that  all  the  injuries,  calumnies,  and  persecu- 
tions which  He  had  received  in  Jerusalem,  the  sundry 
times  He  had  been  there,  were  not  sufficient  to  extinguish 
the  love  and  chanty  which  He  bore  it,  and  the  desire  He  had 
of  visiting  it,  teaching  it  and  doing  it  all  the  good  that 
He  was  able;  and  moreover  He  assured  it,  that  neither 
the  contumelies  and  sorrows  which  at  that  present  He 
was  there  to  suffer  should  any  way  cool  His  charity,  nor 
in  any  way  hinder  His  receiving  it  into  His  favour  and 
friendship,  if  it  would.  O  immense  charity  of  Jesus 
Christ,  O  vehement  fire  of  inflamed  love,  which  neither 
many  waters,  nor  floods  of  tribulations  could  extinguish. 
The  self  same  charity  remains  in  Hinj  to  this  present  day, 
for  although  I  admit  into  my  soul  some  mortal  sin,  al- 
though with  the  same  sin  I  crucify  Him  anew  in  my 
soul,  (4)  and  trample  His  precious  blood  under  my  feet, 
and  consequently  drive  Him  from  me  ignominiously,  He 
visits  my  soul  with  His  holy  grace,  and  refuses  not  to 
return  the  second  time,  and  to  enter  within  my  gates  with 
great  alacrity,  that  in  visiting  me  He  may  again  favoura- 
bly impart  His  grace  to  me ;  and  if  yet  again  I  return  to 
crucify,  trample,  and  to  expel  Him  from  me,  He  returns 
the  third  time  with  the  same  contentment  as  at  first. 

Colloquy. — 0  blessed  be  such  excessive  charity 
and  let  the  angels  thank  Him  for  the  same  a  thou- 
sand times.  Come,  come  Thy  majesty,  O  my  Re- 
deemer, to  this  ungrateful  city  of  my  soul,  since  Thou 
hast  so  great  desire  to  visit  it,  for  I  now  firmly  purpose 
never  more  to  drive  Thee  forth,  but  to  entertain  Thee 
hereafter  with  such  reverence  and  obedience,  as  such 

(4)  Hebr.  vi.  6. 


ON  Christ's  entrance  into  Jerusalem.  67 

a  charity  of  right  deserves  :  and  because  I  am  a  man 
inconstant  and  mutable,  let  Thy  grace  assist  me,  that 
I  may  continue  constant.     Amen. 

iv.   That  we  might  understand^  that  to  suffer  contempts 
and  contumehes  to  accompHsh  the  will  of  Almighty  God, 
and  for  virtue's  sake,  is  a  thing  most  glorious  and  honour- 
able in  the  eyes  of  God,  of  His  angels,  and  of  just  men ; 
and  that,  therefore,  we  are  to  undertake  them,  and  to 
enter  into  them,  not  only  with  joy,  but  as  marks  of  hon- 
our, as  one  that  highly  prizes  them,  and  honours  himself 
by  the  means  of  them,  not  being  ashamed,  nor  blushing 
at  them.     But  God  forbid,  as  S.  Peter  says,  that  I  suffer 
"  as  a  murderer,  or  a  thief,  or  a  railer,  or  a  coveter   of 
other  men's  goods,"(5)    that    is,   in   punishment  of  such 
crimes,  for  of  these  I  might  worthily  be  ashamed,  but  to 
suffer  as  a  Christian,  for  justice  sake,  would  be  honour  to 
me,  as  it  was  to  my  Lord. 

V.  But  the  charity  of  Jesus  passed  yet  further,  and  His 
desire  to  suffer;  for  He  would  enter  into  Jerusalem  with 
so  great  honour  and  so  many  attendants  that  the  contempts 
and  ignominies  which  He  was  afterwards  to  undergo, 
might  he  so  mucli  the  greater^  as  it  happens  to  them  who 
fall  from  some  great  honour  and  worldly  dignity,  according 
to  that  which  David  said: — ''Being  exalted,  I  have  been 
humbled  and  troubled.  "(6)  And  His  Father  says  by  the 
prophet  Isaiah  : — "  My  servant  shall  be  exalted,  and  ex- 
tolled, and  shall  be  exceeding  high.  As  many  have  been 
astonished  at  thee,  so  shall  His  visage  be  inglorious  among 
men,  and  His  form  among  the  sons  of  men."(7)  Thus  our 
good  Jesus  always  fled  the  exterior  honour  of  men ;  and  if 
at  this  present  He  sought  it,  or  accepted  it,  He  did  it  that 
His  dishonour  might  afterwards  be  so  much  the  greater, 
ordaining  this  honour  to  suffer  more  ignominy. 

(5)  I  Pet.  iv.  15.         (6)  Psal.  Ixxxvii.  16.         (7)  Is.  lii.  13. 


68  MEDITATION  III. 

Colloquy. — I  render  Thee  thanks,  0  most  sweet 
Jesus,  for  that  insatiable  hunger  which  Thou  hadst  to 
suffer  injuries.  For  the  love  of  Thee,  I  beg  that  I  be- 
come not  slack  in  it,  even  when  I  am  honoured.  Amen. 

POINT    II. 

Secondly,  is  to  be  considered,  the  preparation  which 
Christ  our  Lord  made  in  this  entrance.  For  He  "  sent 
two  disciples,  saying  to  them,  Go  ye  into  the  town  that  is 
over  against  you,  and  immediately  you  shall  find  an  ass 
tied,  and  a  colt  with  her;  loose  them  and  bring  them  to 
me ;  and  if  any  man  shall  say  anything  to  you,  say  ye 
that  the  Lord  hath  need  of  them,  and  forthwith  he  will 
let  them  go.''  And  the  disciples  going,  did  as  Jesus  com- 
manded them,  and  they  "laid  their  garments  upon'' the 
colt,  "and  made"  Jesus  "sit  thereon. "(8) 

1.  This  King  of  heaven,  to  give  some  proof  of  His 
royalty,  being  always  accustomed  to  walk  on  foot 
throughout  all  Galilee  and  Judea,  yet  at  this  time  would 
not  eriter  into  Jerusalem  on  foot;  yet  neither  mounted  on 
a  steed,  or  mule  covered  with  rich  and  costly  ornaments, 
but  upon  a  common  ass,  covered  with  the  poor  garments  of 
His  disciples  ;  by  this  fact  trampling  under  foot  the  pomp 
of  the  world,  and  manifesting  His  poverty,  humility,  and 
meekness,  by  which,  as  by  the  ensigns  of  His  Kingdom, 
He  was  to  be  acknowledged  in  the  world,  its  Mesiah  and  Sa- 
viour, as  had  been  foretold  by  the  prophet  Zachariah,  when 
he  said: — "EcceRex  tuus  veniet  tibi,  Justus  et  Salvator, 
ipse  pauper  etascendens  super  asinam." — "Rejoice  greatly, 
O  daughter  of  Sion. — Behold  thy  King  will  come  to  thee, 
the  just,  and  Saviour,  He  is  poor,  and  riding  upon  an 
ass."(9)  By  this  example  I  will  learn  to  abhor  the  pomp 
of  the  world,  and  to  embrace  the  poverty,  meekness,  and 
humility  of  Jesus  Christ;  for  if  these  be  the  marks  of  my 
(8)  Mat.  xxi.  2;  Marc.  xi.  2;  Luc.  xix.  35.  (9)  Zacli.  ix.  9. 


ON  Christ's  entrance  into  Jerusalem.  69 

King  and  of  my  Lord,  it  is  reason  that  they  be  also  of 
those  who  glory  in  being  His  vassals,  and  with  them  am 
I  to  prepare  and  adorn  myself  to  go  to  receive  Him,  since 
to  me  also  is  said : — "  Ecce  Rex  tuns  venit  tibi." — "  Behold 
thy  King  cometh  unto  thee."  O  would  that  I  understood 
aright  who  this  my  King  is,  and  in  what  manner  He 
comes  to  me  I  Thou,  O  my  Saviour,  art  my  King — King 
of  kings,  King  of  men,  King  of  angels,  and  of  heaven  and 
earth,  a  King  by  nature, — Son  of  the  eternal  Father,  and 
of  all  things  created  absolute  monarch;  and  yet  Thou 
comest  from  heaven  for  me,  for  my  salvation,  for  my  con- 
solation, for  my  remedy,  for  my  example,  for  my  defence, 
and  my  protection. 

Colloquy. — 0  my  King,  and  my  beloved,  "  Thou  to 
me,  and  I  to  Thee."  Behold  me  from  henceforth  de- 
dicated to  Thee,  to  Thy  service,  honour,  and  glory  ;  to 
obey  Thee,  to  love  Thee,  to  adore  Thee,  and  to  be 
entirely  Thine,  since  Thou  art  entirely  and  wholly 
mine.  And  since  Thou  comest  to  me  poor,  meek,  and 
humble,  I  likewise  will  go  to  meet  Thee  with  poverty, 
meekness,  and  humility,  wearing  the  same  livery 
which  Thou  didst  wear.     Amen. 

2.  I  will  ponder,  secondly,  the  peculiarities  which  lie 
Kid  in  this  holy  mystery. — i.  He  sent  '-'"two  disciples''  to 
fetch  the  ass,  and  not  one  alone,  to  keep  His  wonted  cus- 
tom, which  was,  to  send  His  disciples  in  company,  and 
two  by  two,  united  in  charity. — ii.  He  commanded  that 
they  "  loose''''  the  beasts^  and  bring  them  to  Him :  to  signify, 
that  the  apostolical  office  is,  to  unloose  sinners,  and  such 
as  lead  a  bestial  life,  and  who  are  bound  with  the  ropes 
of  their  sins, (10)  and  to  bring  them  to  Christ,  that  He 
may  sit  upon  them,  and  may  rule  them,  as  one  rules  the 
beast   on  which  he  sits. — iii.  He  wills   that  if  any  one 

(10)  Prov.  V.  22. 


70  MEDITATION   III. 

should  attempt  to  hinder  them,  they  should  "  say  that  the 
Lord  hath  need  of''  them;  insinuating  hereby,  that  as  there 
would  not  be  wanting  such  as  would  hinder  their  office  of 
converting  and  unloosing  the  souls  of  sinners,  so  those 
hindrances  should  cease  in  the  name  of  the  same  Lord 
who  sent  them  for  them,  for  that  He  has  need  of  them  for 
His  glory. 

Colloquy. — 0  Almighty  Word,  which  so  stops  the 
mouths,  and  binds  the  hands  of  those  who  attempt  to 
hinder  the  commandment  of  our  Lord !  0  King  of 
glory,  what  need  hast  Thou  of  so  vile  and  abject  a 
beast,  as  is  a  sinner  ?  "  Who,  when  he  was  in  honour, 
did  not  understand;  he  is  compared  to  senseless 
beasts,  and  is  become  like  unto  them."(ll)  I  wretch 
am  he  that  have  need  of  Thee,  not  Thou  of  me.  I, 
for  my  sins,  am  made  as  a  beast  before  Thee,  and  am 
bound  with  the  cords  of  my  passions.  Command, 
Lord,  that  I  be  let  loose,  and  that  I  be  presented  to 
Thee,  for  it  will  be  a  comfort  to  me  to  bear  the  bur- 
then of  Thy  law,  and  Thee  also,  my  Lord,  for  my 
ji^uide.  Suffer  not  that  the  world,  the  flesh,  or  the 
Devil  hinder  this  unloosing,  but  say  to  them  with  Thy 
word,  that  Thou  hast  need  of  this  Thy  servant,  that 
they  may  immediately  set  me  free,  to  serve  Thee  as  I 
desire.     Amen. 

POINT   III. 

As  Christ  our  Lord  went  forward,  sitting  upon  this 
humble  ass,  suddenly,  by  inspiration  from  heaven,  there 
came  to  meet  Him  "  a  very  great  multitude^  some  of  whom 
spread  their  garments  in  the  way;  and  others  cut  down 
boughs  from  the  trees,  and  strewed  them  in  the  way;'' 
others  from  the  city  of  Jerusalem  came  forth  to  meet 
Him,  bearing  palms  in  their  hands  in  sign  of  victory,  and 
all  with  unspeakable  joy  praised  God,  and  cried  out,  say- 
(11)  Psal.  xlviii.  13. 


ON  CHRIST'S  ENTRANCE  INTO  JERUSALEM.  71 

ing :  "  Hosanna  to  the  Son  of  David,  blessed  is  lie  that 
Cometh  in  the  name  of  the  Lord,  Hosanna  in  the 
highest."(12) 

1.  In  this  wonderful  occurrence,  which  was  altogether 
the  eiFect  of  the  inspiration  of  the  Holy  Ghost,  how 
truly  the  eternal  Father  honours  His  Son  with  true  hon- 
ours and  true  praises.  For  even  as  when  at  His  first  en- 
trance into  the  world,  being  born  in  poverty,  in  the 
stable  of  Bethlehem,  He  sent  an  army  of  angels  to  so- 
lemnize His  entrance,  singing: — "Glory  to  God  in  the 
highest,  and  on  earth  peace  to  men  of  good  will."(13) 
So  now  entering  into  Jerusalem  poor  and  meek  upon  an 
ass,  the  same  eternal  Father  raised  up  an  army  of  men, 
and  of  innocent  children,  to  solemnize  His  entrance,  with 
the  selfsame  spirit  as  did  the  angels,  saying : — "  Heaven 
hath  peace  with  us  who  inhabit  and  dwell  in  earth,  and 
glory  be  to  God  in  the  highest,  blessed  is  He  that  cometh 
in  the  name  of  our  Lord.''  There  the  angels  asked  peace 
in  earth  from  men  to  God:  and  here  these  Hebrews  ask 
peace  in  heaven,  from  God  to  men. 

Colloquy. — 0  eternal  Father,  I  give  Thee  thanks 
for  the  honour  which  Thou  didst  bestow  on  Thine 
only-begotten  Son,  when,  to  accomplish  Thy  will,  He 
went  to  undergo  contempts  and  ignominies.  0  most 
sacred  Spirit,  1  give  Thee  thanks  that  Thou  inspiredst 
into  that  crowd  of  people  this  form  of  praise,  redound- 
ing to  the  glory  of  my  Redeemer.  I  rejoice,  0  my 
Redeemer,  to  see  that  all  bless  and  praise  Thee,  and 
I  also  with  the  selfsame  spirit  bless  and  praise  Thee, 
saying, — "  Hosanna  filio  David." — "  Blessed  is  He  that 
cometh  in  the  name  of  the  Lord." 

These  words  the  Church  uses  in  the  mass  at  the  end  of 
the  preface,  in  memory  of  the  coming  of  Christ  our  Lord 

(12)  Mat.  xxi.  8;  Luc.  xix.  38.  (13)  Luc.  ii.  14. 


72  MEDITATION    III. 

in  the  most  holy  Sacrament  of  the  Altar;  with  which 
words,  and  with  which  spirit  crying  out,  I  also  will  say: — 
*'  Blessed  is  He  who  cometh  from  heaven  into  this  sacra- 
ment for  our  salvation  :  let  peace  from  heaven  come  with 
Him,  and  glory  be  given  to  God  in  the  highest." 

2.  I  will  ponder  the  devotion  of  that  crowd  of  ])eople, 
who,  in  sign  of  reverence,  stripped  themselves  of  their 
own  garments,  "  and  strewed  them  in  the  way,"  that 
Christ  our  Lord  might  tread  upon  them,  thinking  them- 
selves happy,  that  He  would  vouchsafe  to  touch  their 
garments.  And  with  this  spirit  will  I  cast  all  that  I  have 
at  the  feet  of  Jesus,  that  He  dispose  of  them  as  He  shall 
please. 

Colloquy. — Behold,  my  Redeemer,  I  humbly  cast 
at  Thy  feet  not  only  my  substance,  but  also  my  hon- 
our, myself  wholly,  and  whatsoever  may  bring  me 
contentment ;  tread  and  trample  upon  me,  0  Lord, 
and  dispose  of  me  in  whatever  way  Thou  wilt :  triumph 
over  me,  because  I  have  been  Thine  enemy,  and  I 
myself  am  well  content  to  carry  in  my  own  hands  the 
palm  of  this  Thy  victory,  and  will  gladly  publish  it  to 
the  whole  world ;  for,  to  render  myself  vanquished  to 
Thee,  is  indeed  Thy  victory,  but  my  commodity,  and 
is  also  my  victory  in  virtue  of  Thine. 

POINT   IV. 

Jesus  Christ,  entering  into  the  city,  "some  of  the 
Pharisees  from  amongst  the  multitude,  said  to  Him,  Mas- 
ter rebuke  Thy  disciples,  and  command  them  to  hold  their 
peace.'*  To  whom  He  said: — "I  say  to  you,  that  if 
these  shall  hold  their  peace^  the  stones  will  cry  0Mi."(14) 

\.  Here  is  to  be  pondered,  the  sin  of  him  who  is 
envious^  who  takes  to  heart  the  glory  of  his  neighbour, 
and  condems  for  evil  that  which  is  good,  and  calls  that 
(14)  Luc.  xix.  39. 


ON  Christ's  entrance  into  Jerusalem.  73 

passion  which  is  the  inspiration  of  Almighty  God,  and 
therefore  wishes  him  to  be  reprehended.  For  which  rea- 
son such  an  envious  person  makes  himself  unworthy,  that 
God  should  inspire  and  move  him,  as  He  moved  these  sim- 
ple people,  to  employ  himself  in  the  praise  of  Jesus  Christ. 
2.  The  force  of  divine  inspiration,  which  so  changed  the 
hearts  of  men,  instructed  the  ignorant,  and  moved  them 
to  glorify  Almighty  God  with  so  great  fervour,  leaving 
the  proud  and  presumptuous  Pharisees  in  their  tepidity, 
which  these  ensuing  words  witness: — "I  say  to  you,  that 
if  these  shall  hold  their  peace,  the  stones  will  cry  out;" 
as  if  He  had  said: — "  These  will  not  cease  to  speak,  seeing 
that  Almighty  God,  with  vehement  force,  has  inspired  and 
moved  them  to  it;  for  if  they  should  hold  their  peace, 
God  would  raise  up  others,  though  they  were  as  hard  as 
stones,  which  should  cry  out  and  promulgate  what  they 
speak ;  for  God  is  powerful  to  do  all  things,  even  of  stones 
to  raise  up  children  to  Abraham :"(15)  and  although 
these  should  "  hold  their  peace  now,  within  a  little  while, 
viz.  in  my  Passion,  the  very  stones  will  indeed  cry  out, 
rending  themselves  asunder  with  great  clamour,  thus 
proclaiming  me  to  be  Almighty  God.'' 

Colloquy. — 0  sweet  Jesiis,  mollify  the  hardness  of 
the  hearts  of  the  Jews  and  Gentiles,  that  Thy  divine 
Spirit  may  enter  into  them,  and  acknowledging  Thee 
for  the  true  Messiah,  they  may  cry  out,  and  say, 
"  Blessed  be  He  who"  hath  come  "  in  the  name  of  our 
Lord"  to  save  us.  Save  them  all,  0  my  Saviour,  and 
be  not  unmindful  of  my  heart,  harder  than  stone,  but 
soften  it,  move  it,  and  make  it  tender  and  supple  with 
the  spirit  of  devotion,  whenever  I  pray  to  Thee,  that 
I  may  ever  laud  Thee,  and  ever  love  Thee,  world 
without  end.     Amen. 

(15)  Mat.  iii  9. 


74  MEDITATION   IV. 


MEDITATION  IV. 

ON   THE   TEARS   SnSD   BY   CHRIST   WHEN    BEHOLT5ING   THE   CITY   OF   JEBD8ALEM, 
,,  AND    ON  TUAT  WHICa   HAPPENED    TO   HIM   ON   THAT   DAY. 

POINT  I. 

Jesus  Christ  going  on  His  journey,  accompanied  and 
applauded  by  all  the  people,  as  before  said,  "  when  He 
drew  near,  seeing  the  city,  He  wept  over  it."  (1) 

Here  consider  the  motive  and  occasion  of  these  tears  of 
Christ,  as  having  some  particular  and  hidden  mystery, 
which  His  tears  had  not  at  other  times.  Now  we  know  He 
wept  on  four  different  occasions: — i.  When  He  was  an 
infant  li/in^  in  a  manger,  which  was  no  marvel,  since  it  is 
natural  for  infants  when  they  are  newly  born,  as  the  Wise 
man  says: — "The  first  voice  which  I  uttered  was  crying, 
as  all  others  do: ''(2) — ii.  He  wept  when  He  raised  Lazarus, 
for  St.  John  says: — "And  Jesus  wept;"(3)  nor  was  this  any 
wonder,  since  Jesus  saw  Mary  Magdalen  weep,  and  the 
Jews  also  who  came  with  her,  for  it  becomes  the  just  to 
"  rejoice  with  them  that  rejoice,  to  weep  with  them  that 
weep:"(4) — iii.  He  wept  also  upon  the  cross,  as  the  apostle 
St.  Paul  says : — "  Who  in  the  days  of  His  flesh,  with  a 
strong  cry  and  tears,  offering  up  prayers  and  supplications 
to  Him  that  was  able  to  save  Him  from  death,  was  heard 
for  His  reverence."  (5)  Neither  was  this  any  great  mar- 
vel, since  He  was  so  full  of  pains  and  sorrows,  contemned 
by  all,  and  as  it  were  forsaken  by  His  own  Father. — iv.  But 
the  real  wonder  is,  that  He  wept  on  this  occasion,  even 
when  He  saw  Himself  in  so  great  honour,  triumph,  and 

(0  Luc.  xix.  41.  (2)  Sap.  vii.  3.  (3)  .loan.  xi.  35. 

(4)  Rom.  xii.  15.  (5)  lleb.  v.  7. 


ON  THE  TEARS  SHED  BY  CHRIST  FOR  JERUSALEM.  /5 

glory,  and  when  all  pronounced  a  thousand  songs  of  praise 
for  joy. 

The  causes  of  His  weeping  were  the  four  following : — 

1.  The  first  was,  to  show  how  little  account  He  made  of 
worldly  glory ^  and  how  little  contentment  all  that  honour 
gave  to  His  heart,  since  in  the  midst  of  all  those  praises 
and  rejoicings,  and  when  all  sung  triumphs  to  Him,  He 
shed  tears.  O  how  far  was  He  from  laughing,  or  from 
taking  any  complacency  in  those  prosperities,  who  watered 
them  with  tears  and  sighs. 

2.  The  second  and  chief  cause  was.  His  infinite  charity^ 
whence  proceeded  the  internal  joy  He  felt  in  His  mind  on 
entering  Jerusalem  to  suiFer  there,  because  of  the  incom- 
parable good  that  would  thence  result  to  His  elect ;  and 
from  the  same  charity  that  shedding  forth  of  tears  pro- 
ceeded, considering  the  evils  which  would  arise  to  the 
reprobate  by  His  death. 

3.  Nor  does  St.  Luke  only  say  that  He  wept,  but  that 
"  He  loept  over  the  citi/,"  to  make  us  to  understand  that 
He  wept  not  for  Himself,  for  the  pains  which  He  was 
shortly  to  suffer,  but  forgetful  of  them,  He  wept  for  that 
unfortunate  city  of  Jerusalem,  and  for  the  sins  it  would 
commit  in  killing  Him,  and  for  the  calamities  which  on 
this  account  would  befal  it,  all  which  He  set  before  Him 
at  the  time  that  He  now  beheld  it. 

Colloquy. — 0  sweet  Jesus,  how  happy  were  he  who 
could  accompany  Thee  in  these  tears,  and  forgetting 
his  own  pains,  could  with  charity  deplore  the  sins  of  his 
neighbours,  and  the  just  punishments  which  they  are  to 
suffer  for  them  !  Oh  how  great  an  evil  is  that  to  be 
esteemed,  which  moved  Christ  amidst  such  praises  and 
triumphs,  to  shed  tears  !  0  my  soul,  how  dost  Thou 
not  tremble  with  fear  at  so  great  an  evil,  which  causes 
God  himself  to  weep  for  compassion  ! 


76  MEDITATION  IV. 

4.  It  is  probable  that,  as  Christ  our  Lord,  beholding  the 
city  of  Jerusalem,  in  which  there  were  some  good  but 
many  wicked  persons,  deplored  the  sins  of  the  wicked,  and 
the  destruction  which  for  their  sakes  was  to  befal  it ; — He 
also  at  the  same  time  represented  to  Himself  the  city  of 
this  world  and  the  earthly  Jerusalem,  in  which  the  sinners 
and  the  just  are  mixed  together ;  and,  beholding  the  sins 
of  the  wicked,  and  the  chastisements  which  for  this 
cause  were  to  come  upon  them.  He  wept  also  over  them ; 
and  I  am  yet  further  to  think  that  He  then  wept  also  for 
my  sins,  which  He  likewise  had  present  before  Him. 

Colloquy. — 0  ray  Redeemer,  how  sorry  am  I  that 
I  have  been,  and  am,  the  cause  of  these  Thy  tears  ;  I 
desire  as  much  as  lies  in  me  to  wipe  them  away,  by 
taking  away  the  cause  of  them,  which  is  my  sins.  I 
am  he  who  ought  to  weep,  because  I  am  he  who  have 
sinned ;  help  me,  therefore,  0  Lord,  to  weep  so  long 
that  I  may  at  length  deserve  to  be  comforted.    Amen. 

POINT  II. 

1.  Secondly,  the  words  themselves  are  to  be  pondered 
which  Christ  our  Lord  spoke  when  He  wept;  first,  He 
said: — "  If  thou  also  hadst  known,  and  that  in  this  thy 
day,  the  things  that  are  to  thy  peace;  but  now  they  are 
hidden  from  thine  eyes ;"  (6)  that  is  to  say,  "  O  Jerusalem, 
if  thou  knewest  that  which  I  know  of  thee,  thou  doubtless 
wouldst  weep,  as  I  do,  and  if  thou  knewest  what  I  offer  to 
thee  for  thy  peace  and  prosperity,  as  this  company  which 
comes  with  me  knows,  doubtless  thou  also  wouldst  burst 
forth  into  my  praises,  and  with  ineffable  joy  wouldst 
receive  that  good  which  enters  in  at  thy  gates. — And  if 
thou  knewest  this  thy  day,  this  '  good  day,'  (7)  which 
shines  upon  thy  house  by  means  of  my  coming,  doubtless 
thou  wouldst  admit  it,  and  wouldst  not  let  it  depart  from 
(6)  Luc.  xix.  42.  (7)  Ecclus.  xiv.  14. 


ON  THE  TEARS  SHED  BY  CHRIST  FOR  JERUSALEM.  77 

thee ;  but  now  all  this  is  hidden  from  thee  for  thy  sins ; 
and  for  this  cause  thou  neither  weepest  nor  seekest  it,  nor 
coming  to  thee,  dost  receive  it. 

Hence  I  will  gather,  that  the  beginning  of  my  remedy 
consists  in  the  lively  and  profound  knowledge  of  two 
things, — of  my  miseries^  and  of  the  remedy  of  them,  which 
is  Jesus  Christ  our  Lord,  who  offers  me  means  most  lit  for 
this  purpose,  which  are,  to  believe,  love,  and  obey  Him. 
And  particularly,  it  is  important  for  me  to  know  the  means 
which  He  offers  me  for  the  peace  of  my  soul,  in  that  state 
or  rank  which  I  hold  in  the  Church  or  in  Eeligion ;  and 
on  the  contrary,  the  origin  of  my  ruin  is,  the  ignorance 
and  the  little  regard  which  I  make  of  these  things,  which 
although  they  are  before  my  eyes,  I  neither  know  nor 
observe  them. 

Colloquy. — 0  good  Jesus,  now  I  plainly  see  with 
how  great  reason  Thou  deplorest  our  blindness,  since 
we  so  little  regard  the  good  which  Thou  offerest  us, 
notwithstanding  it  is  worthy  of  infinite  esteem.  Take 
from  me,  and  from  all  men,  0  Lord,  I  beseech  Thee, 
this  veil  of  ignorance,  that  we  may  see  and  weep  ;  for 
the  eye  which  sees  not  weeps  not ;  and  if  it  saw,  it 
would  forthwith  weep. 

2.  He  foretold  at  this  time  the  evils  and  chastisements 
which  were  to  come  upon  that  city,  saying:  —  "The  days 
shall  come  upon  thee,  and  thine  enemies  shall  cast  a  trench 
about  thee,  and  compass  thee  round,  and  straiten  thee  on 
every  side,  and  beat  thee  flat  to  the  ground,  and  thy  chil- 
dren who  are  in  thee ;  and  they  shall  not  leave  in  thee  a 
stone  upon  a  stone,  because  thou  hast  not  known  the  time 
of  thy  visitation ;"  (8)  that  is  to  say,  because  thou  knowest 
not  this  day  upon  which  God  visits  thee,  and  comes  to 
save  thee. 

(8)  Luc.  xix.  43. 


78  MEDITATION  IV. 

Hence  I  will  infer,  that  if  the  present  Jerusalem,  that 
is,  the  city  and  souls  of  the  faithful,  do  not  acknowledge 
this  gracious  visitation  of  Almighty  God,  and  the  manifold 
occasions  which  Christ  offers  for  their  salvation  and  per- 
fection, she  will  be  chastised  with  most  horrible  punish- 
ments; and  consequently,  since  scarcely  there  is  any  one 
day  in  which  God  does  not  in  prayer,  or  out  of  prayer, 
visit  me  with  His  divine  inspirations,  (9)  inciting  me  to  serve 
Him,  if  I  know  not  this  time  of  His  visitation,  I  also  am 
justly  to  be  chastised. 

Colloquy. — Wherefore,  0  my  soul,  open  thine  eyes 
to  know  this  happy  time,  and  be  not  more  slothful 
than  "  the  kite,  the  turtle,  and  the  swallow,  and  the 
stork,"(10)  which  know  the  times  of  their  coming ; 
behold  diligently  the  times  when  God  visits  thee  every 
day,  since  He  comes  for  thy  profit ;  and  if  thou  admit 
Him  not,  or  deny  Him  entrance,  it  will  doubtless  turn 
to  thy  eternal  loss. 

3.  If  Christ  our  Lord  so  greatly  deplored  the  temporal 
chastisement  of  that  city,  for  the  love  which  He  bore  it, 
how  much  more  bitterly  would  He  weep  for  the  eternal 
chastisement  it  was  to  receive  in  the  other  life,  when  He 
will  come  to  visit  it,  not  with  the  •  visitation  of  mercy, 
but  of  exact  justice,  in  the  last  and  dreadful  day  of  reckon- 
ing? 

Colloquy. — 0  good  Jesus,  with  how  great  affection 
didst  Thou  deplore  the  perdition  of  the  unfortunate 
people  of  this  perverse  Jerusalem,  foreseeing  how  they 
were  to  be  encompassed  and  entrenched,  not  so  much 
by  the  Romans,  as  by  the  devils  :  beaten  flat,  not  only 
to  the  ground,  but  even  to  the  very  bottom  of  hell, 
tormented  in  all  their  powers,  with  grief  and  eternal 
disorder,  leaving  no  stone  upon  another,  nor  any  part 

(9)  Job.  vii.  18.  (10)  Jer.  viii.  7. 


ON  THE  TEAES  SHED  BY  CHP.IST  FOR  JERUSALEM.  79 

which  was  not  filled  with  confusion.  There  they  la- 
ment with  everlasting  lamentations,  because  they  nei- 
ther wept  nor  lamented  in  this  life,  nor  profited  by  the 
tears  which  Thou  didst  shed  for  them,  nor  received 
that  fatherly  advice  which  Thou  didst  give  them. 
Open,  0  Lord,  1  beseech  Thee,  the  eyes  of  all  sinners, 
that  we  may  fear  that  visitation  which  Thou  art  to 
make  in  the  hour  of  death,  preparing  us  for  it  with 
lamentations  for  our  sins,  lest  otherwise  we  fall  into 
those  everlasting  lamentations.     Amen. 

POINT  III. 

Thirdly  is  to  be  considered,  that  as  soon  as  Christ  our 
Lord  had  entered  into  the  city  of  Jerusalem,  He  went  to 
the  Temple,  to  give  thanks  to  His  eternal  Father,  accord- 
ing to  His  custom: — "  And  there  came  to  Him  the  blind 
and  the  lame... awe?  He  healed  fA^m...and  the  chief  priests 
and  the  scribes  seeing... the  children  crying  in  the  Temple, 
and  saying:  Hosanna  to  the  So7i  of  David,  were  moved 
with  indignation.  And  said  to  Him:  Hearest  Thou  what 
these  say?  And  Jesus  said  to  them:  Yea,  have  you  never 
read :  Out  of  the  mouths  of  infants  and  of  sucklings  Thou 
hast  perfected  praise  ?"  (11) 

1.  Here  consider  on  the  one  side  th^hounty  and  liberality 
of  Christ  our  Lord,  in  doing  good  to  all,  both  blind  and 
lame,  as  many  as  came  to  Him,  by  this  proving  who  He 
was;  and  also  the  efficacy  of  divine  inspiration  which 
moved  the  tongues  even  of  those  little  children,  to  sound  forth 
the  praises  and  glories  of  Jesus  Christ,  testifying  His 
greatness  by  their  prayers. — And  on  the  other  side,  the 
malice  of  the  Pharisees,  who  drew  poison  out  of  all  these 
praises,  for  being  full  of  envy,  neither  did  the  meekness 
of  Christ  soften  them,  nor  the  greatness  of  His  works,  no 

(11)  Mat.  xxi.  14;  Psal.  viii.  3. 


80  MEDITATION  IV. 

the  praises  of  tlie  children  who  could  scarcely  speak,  move 
them  to  break  forth  into  His  praises. 

Colloquy. — 0  eternal  God,  deliver  me,  I  beseech 
Thee,  from  this  blindness  and  hardness  of  heart,  that 
I  may  never  draw  harm  from  that  which  Thou  hast 
ordained  for  my  profit.  And  make  me,  likewise,  a 
little  infant  in  sincerity  and  purity,  that  so  my  mouth 
may  become  a  worthy  instrument  of  Thy  praises, 
whereby  many  others  also  may  take  occasion  to  glorify 
Thee,  world  without  end.     Amen. 

2.  Christ  our  Lord  having  employed  the  whole  of  that 
day  in  labouring,  preaching,  and  working  miracles,  it 
growing  late,  He  looked  around  upon  all,  to  see  if  there 
were  any  amongst  them  who  would  invite  Him  to  his 
house,  or  give  Him  a  lodging,  and  seeing  that  there  was 
none  who  made  any  such  proffer,  for  fear  of  the  Pharisees, 
He  returned  fasting  with  His  disciples  to  Bethania,  (12) 
which  was  two  thousand  paces  distant  from  Jerusalem. 
In  which  is  to  be  remarked  the  infinite  liberality  and 
mercy  of  Almighty  God  towards  men,  and  how  sparing 
and  ungrateful  men  are  towards  Almighty  God,  and  how 
little  trust  is  to  be  placed  in  them,  since  they  so  soon 
forsook,  for  human  fear.  Him  whom  they  had  received  on 
that  very  day  with  such  exultation.  Their  punishment, 
therefore,  Christ  our  Lord  prophesied  to  them  the  next 
day  in  the  morning,  in  cursing  the  fig-tree  upon  which  He 
found  no  fruit.  For  as  St.  Matthew  said: — "In  the  morn- 
ing returning  into  the  city,  and  seeing  a  certain  fig-tree  by 
the  wayside.  He  came  to  it,  and  found  nothing  on  it  but 
leaves  only,  and  He  saith  to  it:  May  no  fruit  grow  on 
thee  henceforward  for  ever,  and  immediately  the  fig-tree 
withered  away."  (13) 

(12)  Marc.  xi.  11.  (13)  Mat.  xxi.  18. 


ON  chkist's  supper  in  bethania.  81 

Colloquy. — 0  most  just  judge,  how  justly  wilt  Thou 
pour  forth  Thv  vengeance  upon  the  wicked  in  the  day 
of  judgment,  since  when  Thou  wast  hungry  they  gave 
Thee  not  to  eat,  and  when  a  stranger,  they  harboured 
Thee  not !  0  my  soul,  omit  not  for  human  fear  to 
invite  and  harbour  Jesus  Christ,  so  that  He  exclude 
thee  not  from  His  Kingdom ;  and  cease  not  to  do  good 
to  thy  neighbours,  although  thou  receives t  no  recom- 
pense from  them.  Accompany  thy  Lord  as  the  apos- 
tles did  in  this  His  so  honourable  entrance  into  Jeru- 
salem, and  in  His  so  ignominious  going  forth  from  it, 
serving  Him  both  in  honour  and  dishonour,  that  so 
He  may  receive  thee  into  His  perpetual  company. 
Amen. 


MEDITATION  V. 


ON  Christ's  supper  in  bethania. 

Notwithstanding  that  this  supper  took  place  six  days 
before  that  of  the  Paschal  Lamb,  and  one  day  before  the 
entrance  of  Christ  our  Lord  into  Jerusalem,  with  the 
branches  of  palms,  as  S.  John  relates;  yet  S.  Matthew 
and  S.  Mark,(l)  recount  it  after  that  entrance,  on  account 
of  Judas  having  taken  occasion  at  that  supper  to  sell 
Christ,  and  I  for  the  same  reason  will  observe  and  follow 
their  order. 

POINT   I. 

Christ  our  Lord,  having  been  invited  to  Bethania,  and 
sitting  at  table,  Mary,  the  sister  of  Lazarus,  came  with  an 
alabaster  box  containing  "  a  pound  of  ointment  of  spike- 
nard, of  great  price,  and  anointed  the  feet  of  Jesus,  and 
wiped  His  feet  with  her  hair,''   and  "poured  it  on  His 

(1)  Mat.  xxvi.'J  Marc,  xiv;  Joan.  xii. 
Vol.  IV.-6. 


82  MEDITATION    V. 

head;"  "and  the  house  was  filled  with  the  odour  of  the 
omtnient."(2) 

1.  Mary  twice  anointed  Christ  our  Lord.  First,  at  her 
conversion,  to  obtain  pardon  of  her  sins,  as  has  already 
been  treated  of  in  the  third  part,  meditation  twenty-five. 
— Secondly,  at  this  supper,  as  a  mark  of  her  gratitude  for 
the  raising  again  of  her  brother  Lazarus,  of  which  she 
would  make  a  public  demonstration,  prostrating  herself  at 
the  feet  of  Christ,  and  washing  them,  as  is  believed,  with 
tears  of  love,  as  she  did  the  first  time  with  tears  of  sorrow, 
then  did  she  wipe  them  with  the  fairest  towel  which  she 
had,  her  hair,  and  anointed  them  with  a  very  precious 
ointment;  and  getting  new  confidence,  she  emboldened 
herself  to  anoint  His  head,  breaking  the  box  of  alabaster ; 
for  although  there  was  a  whole  "  pound''  of  it,  yet  nothing 
should  be  left,  which  should  not  be  shed  upon  the  head  or 
feet  of  Jesus  Christ.  O  how  attentive,  and  how  contented 
was  our  Saviour,  beholding  this  of  His  servant ;  but  much 
more  attentively  pondering  the  devotion  and  inward  affec- 
tion with  which  she  performed  it,  wishing  that  there  were 
many  in  His  Church  who  would  imitate  her  in  this.  And 
I,  to  imitate  the  spirit  of  these  two  anointings,  ought  to 
take  care  with  all  possible  fervour  to  pay  to  God  our  Lord 
the  two  debts  which  I  owe  Him ;  one  for  my  sins,  the 
other  for  His  benefits;  and  this  by  the  more  fervour  of 
spirit  and  gratitude,  by  giving  demonstration  of  it  by  my 
works,  bestowing  upon  Him  the  best  and  most  precious 
things  I  have. 

2.  I  will  principally  offer  to  Him  an  ample  vessel  of 
*'  alabaster,"  full  of  spiritual  "  ointment,"  Avith  which  to 
anoint  Him.  This  vessel  or  box  of  alabaster  is  my  heart 
and  my  body,  which  I  am  to  break  with  the  exercises  of 
mortification  and  penance,  with  sorrow  and  contrition  for 

(2)  Joan.  xii.  3;  Mat.  xxvi.  6. 


ON  Christ's  supper  in  betiiania.  83 

my  sins,  breaking  my  will  and  my  inordinate  appetites. 
The  unction  must  be  with  a  faithful  ointment,  and  with 
pure  spikenard,  (3)  that  is,  with  manifold  affections,  and 
most  excellent  works  of  humility  and  charity,  with  fidelity 
and  purity  of  intention  in  doing  them,  so  that  my  charity 
may  proceed,  as  the  apostle  says,  "  from  a  pure  heart,  and 
a  good  conscience,  and  an  unfeigned  faith."  (4)  With  this 
ointment  I  ought  spiritually  to  anoint  Christ,  first  His 
feet,  and  afterwards  His  head;  because  first  I  ought  to 
meditate  upon  the  humiliations  and  ignominies  of  His 
humanity,  figured  by  the  feet,  endeavouring  to  imitate 
and  embrace  them  by  undertaking  works  of  penance  and 
mortification,  and  after  to  ascend  to  meditate  the  excel- 
lencies of  His  divinity,  figured  by  the  head,  rejoicing  for 
them  both,  and  thanking  Him  for  the  benefits  which  come 
to  us  from  them. 

Colloquy. — 0  most  sweet  Jesus,  true  God  and  true 
man,  since  I  have  received  from  Thy  holy  hand  what- 
ever good  I  have  in  this  frail  and  broken  vessel,  I 
wholly  offer  it  to  Thee  ;  yes,  though  the  box  must  be 
broken  in  pieces,  if  Thy  service  shall  require  it. 

3.  As  all  ^''tke  house  was  filed  with  the''  fragrant 
"  odour"  of  the  ointment  which  Mary  Magdalen  poured 
forth, — even  so  the  universal  Church,  and  everi/  Religious 
house,  is  edified  and  comforted  with  the  like  glorious  exercises 
of  virtue.  For  this  cause  I  will  endeavour  to  stir  myself 
up  to  the  exercise  of  them,  that  so  I  may  be  made,  as  the 
apostle  says,  "  a  good  odour  of  Christ"  (5)  in  every  place, 
and  to  procure  also,  by  my  example,  that  others  with  whom 
I  live  be  incited  to  do  the  same. 

POINT    I. 

Judas  Iscariot,  seeing  what  Mary  IMagdalen  had  done, 

(3)  S.  Ber.  ser.  42  in  Cant.  (4)  1  Tim.  i.  5. 

(5)  2  Cor.  ii.  15. 


84  MEDITATION  V. 

said : — "  Why  was  not  this  ointment  sold  for  three  hundred 
pence,  and  given  to  the  poor?  Now  he  said  this,  not  be- 
cause he  cared  for  the  poor,  but  because  he  was  a  thief, 
and  having  the  purse,  carried  the  things  that  were  put 
therein,"  and  some  others  of  the  disciples  also  had  ^'^  indignation 
within  themselves,  and  said: — Why  was  this  waste  of  oint- 
ment made?    and  they  murmured  against  her."  (6) 

1.  There  will  never  he  wanting  some  who  will  judge  rashly, 
and  murmur  against  the  good  works  of  the  Just, — some 
from  a  bad  intention,  like  Judas, — others  through  ignor- 
ance or  good  zeal,  although  indiscreet,  like  the  disciples 
who  murmured  against  this  action  of  Mary  Magdalen,  con- 
demning her  as  prodigal,  as  if  she  had  been  casting  away 
an  ointment  so  precious  upon  an  occasion  even  ungrateful 
to  Christ  Himself,  as  they  suppose  that  pleasure  was  which 
He  received  from  the  odour  of  that  ointment; — as  also  that 
she  was  indiscreet,  since  with  the  price  of  that  ointment  she 
might  have  succoured  a  number  of  poor;  and  secretly  this 
murmuring  redounded  also  against  the  master  Himself, 
who  permitted  it.  But  all  of  them  erred  in  their  judg- 
ments, not  pondering  that  spirit  which  moved  this  holy 
woman  to  perform  this  work,  nor  that  which  moved 
Christ  to  accept  it,  and  therefore,  because  of  their  own 
little  devotion,  or  because  they  judged  the  work  super- 
ficially, they  both  condemned  the  work  and  murmured 
against  the  woman  who  wrought  it. 

2.  Hence  I  will  learn  never  rashly  to  judge  evil  of  «wy, 
nor  interpret  for  the  worse  the  actions  which  may  be  good 
of  their  own  nature,  and  much  less  to  murmur  at  them, 
but  to  leave  all  such  things  to  the  judgment  of  Almighty 
God,  who  is  the  true  and  upright  judge ;  for  otherwise  I 
raay  easily  err  and  sin  against  my  neighbour,  and  against 
the  Holy    Ghost    also,    who    moved  them  to    the    work 

(6)  Joan,  xii,  5;  Marc,  xiv.  10. 


ON  CHRIST'S  SUPPER  IN  BETHANIA.  85 

against  which  I  murmur,  which  injury  He  Himself  knows 
how  to  revenge.  For  which  cause  Christ  our  Lord  com- 
manded, saying: — "Judge  not,  and  you  shall  not  be 
judged;  condemn  not,  and  you  shall  not  be  condemned." 
(7)  Nor  will  the  outward  show  of  piety,  with  which  I 
seek  to  cloak  my  rash  judgments  and  murmurings,  excuse 
me ;  for  many  times  with  this  cloak  perverse  intentions  are 
covered,  as  Judas  covered  the  desire  he  had  to  steal  the 
money  which  might  have  been  made  of  the  ointment, 
under  the  colour  of  giving  it  in  alms  to  the  poor. 

3.  It  is  very  probable  that  this  murmuring  took  its  first 
beginning  from  Judas,  and  by  his  bad  example  induced 
the  other  disciples  to  murmur  also,  which  shows  how  per- 
nicioas  one  bad  example  is,  and  how  one  wicked  companion 
draws  after  him  and  perverts  many  good.  For,  as  the 
house  of  Bethania  was  filled  with  the  "good  odour,"  which 
proceeded  from  the  good  work  which  Mary  did,  even  so 
was  it  filled  and  infected  with  the  evil  savour  which  issued 
forth  of  the  pestiferous  mouth  of  wicked  Judas,  troubling 
the  other  disciples,  and  infecting  them  with  the  baneful 
contagion  of  the  vice  of  murmuring. 

POINT  III. 

^'And  Jesus  knowing  it,  said  to  them:  Why  do  you 
trouble  this  woman?  for  she  hath  wrought  a  good  work 
upon  me;  for  the  poor  you  have  always  with  you,  but  me 
you  have  not  always.  For  she,  in  pouring  this  ointment 
upon  my  body,  hath  done  it  for  my  burial.  Amen,  I  say 
to  you,  wheresoever  this  Gospel  shall  be  preached  in  tlie 
whole  world,  that  aho  which  she  hath  done  shall  be  told  for 
a  memory  of  her."  (8) 

Here  is  to  be  considered  the  heroic  virtues  which  Christ 
our  Lord  showed  on  this  occasion. 

(7)  Luc.  vL  37.  (8)  Mat.  xxvi.  10. 


86  MEDITATION  V. 

1.  The  first  was,  His  great  fidelity  in  defending  His  ser- 
vant Magdalen^  she  remaining  silent,  as  He  had  already 
done  twice  before;  (9)  for  it  is  the  property  of  our  Lord  to 
defend  the  honour  of  them,  who  for  His  sake  are  oppressed 
with  murmurings  and  detractions,  they  of  their  own  humi- 
lity forbearing  to  excuse  themselves,  or  to  plead  in  their 
justification,  but  wholly  committing  themselves  to  His 
divine  providence.  It  is,  therefore,  great  wisdom  and  pru- 
dence in  such  like  cases  patiently  to  hold  my  peace,  because 
Almighty  God  both  knows  and  can  excuse  me,  and  defend 
my  honour,  much  better  than  I  myself  am  able  to  do,  as 
Christ  our  Lord  defended  Mary  Magdalen  much  better 
than  she  could  defend  herself,  for  if  she  had  excused  or 
defended  herself,  perhaps  it  would  not  have  so  well  suc- 
ceeded with  her,  nor  been  brought  to  so  favourable  a  ter- 
mination, nor  had  the  issue  been  what  she  desired. 

2.  The  second  virtue  was,  great  benignity  and  gentleness 
in  correcting  Judas  and  His  disciples;  for,  although  He 
saw  His  whole  college  disturbed,  yet  was  He  not  moved 
nor  angry  at  it,  but  with  meekness  rescued  them  from 
the  error  into  which  they  had  fallen,  and  dissolved  their 
false  apprehensions,  approving  that  work,  and  attributing 
it  to  the  divine  instinct  of  the  Holy  Ghost  which  moved 
this  woman  to  anoint  with  that  ointment  His  body  whilst 
alive,  with  which  she  could  not  anoint  Him  when  dead. 
This  in  truth  came  to  pass, — ^for  when  she  went  to  anoint 
Him  after  His  death,  He  then  was  raised  again  to  life. 

Colloqmj. — 0  most  wise  master,  teach  me,  I  be- 
seech Thee,  how  to  correct  others  "  in  the  spirit  of 
meekness,"(10)  so  that  I  may  with  meekness  cure 
their  maladies,  and  not  make  them  become  worse  by 
my  indignation. 

(9)  Luc.  vii.  44;  x.  42.  (10)  Gal.  vi.  1. 


ON  CHRIST *S  SUPPER  IN  BETHANIA.  87 

3.  The  third  virtue  was,  great  charity  and  liberality,  with 
great  signs  of  that  providence  which  He  uses  in  converting 
all  things  which  happen  to  those  who  love  Him,  to  their 
greater  good,  for  if  Mary  Magdalen  had  not  been  murmur- 
ed against  in  this  good  work,  neither  would  the  work  have 
been  published  nor  she  rewarded  with  so  great  honour; — 
nor  would  our  loving  Saviour  suffer  murmurings  against 
the  just  if  He  could  not,  and  would  not,  draw  from  these 
murmurings  greater  good,  profit,  and  advantage  to  them, — 
and  for  this  cause  He  promised  that  this  work  should  be 
published  throughout  the  whole  world,  wherever  His 
Gospel  should  be  preached,  to  honour  her  who  had  so 
honoured  Him,  which  came,  indeed,  to  pass,  for  all  faithful 
Christians  believe  that  this  work  was  most  holy,  and 
wrought  by  the  inspiration  of  the  Holy  Ghost,  and  there- 
fore we  all  commend  her  who  wrought  it. 

Colloquy. — 0  my  Redeemer,  in  accomplishment  of 
this  Thy  promise,  I  rejoice  in  the  devotion  of  this  Thy 
servant,  and  thank  her  for  the  service  and  honour 
which  she  did  Thee,  but  much  more  do  I  extol  Thy 
bounty  in  so  liberally  rewarding  so  little  a  service  done 
Thee,  and  the  little  which  we  suffer  for  Thee;  for 
while  a  few  men  murmur  at  this  deed,  it  is  Thy  will 
that  millions  magnify  it.  Do  not,  O  my  soul,  serve 
any  other  Lord  than  Christ,  since  He  is  so  liberal  in 
honouring  those  who  honour  Him,  and  in  rewarding 
those  who  serve  Him. 


88  MEDITATION  VI. 


MEDITATION  VI. 

ON    JUDAS'  SELLING   CIIKIST  TOR   THIRTY  PIECES   OF  SILVER,   THE   CHIEF   PRIESTS' 
DECREE  TO   KILL    HIM. 

"  Satan  entered  into  Judas,  wlio  was  surnamed  Iscariot, 
one  of  the  twelve,  and  he  went  and  discoursed  with  the 
chief  priests  and  the  magistrates,"  "and  said  to  them: 
What  will  you  give  me,  and  I  will  deliver  Him  unto  you  ? 
But  they  appointed  him  thirty  pieces  of  silver.  And  from 
thenceforth  he  sought  opportunity  to  betray  Himy  (1) 

The  first  part  of  the  Passion  of  Christ  our  Lord,  and  the 
first  of  all  His  injuries  was,  to  he  sold  by  Judas  to  His 
enemies ;  and  this  was  one  of  the  greatest  ignominies  which 
He  sustained,  and  which  He  afterwards  most  of  all  dwelt 
on,  when  at  supper  with  His  disciples. 

Therefore,  here  are  to  be  considered  all  the  circumstances 
which  concurred  in  this  sale ;  that  is  to  say, — i.  ivho  He 
is  that  is  sold, — and  why  He  suffers  Himself  to  be  sold; — 
ii.  who  he  is  that  sells  Him, — and  upon  what  motive  and 
occasion; — iii.  who  persuaded  him  to  do  so, — for  what 
cause^ —  and  under  what  colour ; — iv.  to  whom  he  sold 
Him,  by  what  occasion,  for  what  end ; — v.  for  what  price, 
and  in  what  manner; — vi.  and  lastly,  what  followed  of 
this  sale:  because  each  of  these  particulars  augments  the 
greatness  of  the  injury. 

POINT  I. 

He  icho  is  injuriously  sold  is  Jesus  Christ  the  Son  of 
the  living  God,  Lord  of  all  things  created,  whose  property 
is  to  be  inestimable,  because  His  value  is  infinite ; — who 
of  His  immense  charity,  descended  from  heaven,  that  He 

0)  Luc.  xxii.  3;  Mat.  xxvi.  15, 


ON  THE  SELLING  OF  CHRIST  BY  JUDAS.  89 

might  ransom  us  with  the  price  of  His  blood,  and  in  this 
recover  for  us  the  goods  of  grace,  and  of  glory  which  we 
had  lost;— and  employed  His  whole  life,  imparting  to  men 
innumerable  benefits,  to  free  them  from  the  bondage  of 
the  Devil,  to  whom  of  their  own  accord  they  had  sold 
themselves  through  their  sin,  according  to  that  of  the 
prophet  Isaiah,  saying: — "You  were  sold  gratis,  and  you 
shall  be  redeemed  without  money."  (2)  This  sovereign 
Lord,  therefore,  and  so  great  a  benefactor  of  all  men,  is 
sold  by  treason,  and  as  if  He  were  a  slave. 

This  ignominious  sale  He  permitted,  chiefly  for  two 
causes. 

i.  To  satisfy  by  this  means,  for  the  injury  which  1  hav3 
done  to  Almighty  God,  in  selling  my  own  soul  to  the 
Devil  through  my  own  sin. 

Colloquy. — 0  merciful  Redeemer,  I  confess  that  I 
have  given  up,  and,  like  another  Acliab,  (3)  sold  and 
delivered  myself  to  innumerable  sins,  for  which  I  have 
deserved  that  Thou  shouldst  command  me  to  be  sold, 
and  all  that  I  have,  like  the  servant  who  owed  ten 
thousand  talents.(4)  But  since  Thou  wouldst  vouchsafe 
to  be  sold  to  pay  my  debts,  pardon  them  for  Thy 
mercies  sake,  and  suii'er  me  not,  I  beseech  Thee,  to 
fall  any  more  into  them.     Amen. 

ii.  To  give  us  example  of  rare  humility :  for,  as  for  the 
love  of  us,  He  took  upon  Himself  the  form  of  a  servant 
and  of  a  slave:  so  would  He  humble  Himself  to  the  vilest 
and  basest  extremity  of  slaves,  which  is,  to  be  sold  for 
money. 

Colloquy. — 0  sweet  Jesus,  how  many  inventions 
dost  Thou  seek  to  humble  Thyself,  to  heal  my  pride 
by  Thy  humility?     Heal  it,  0  Lord,  once  more,  since 

(2)  Is.  lii.  ?.        (3)  3  Reg.  xxi,  20.        (4)  Mat.  xviii.  25. 


90  MEDITATION  VI. 

Thou  SO  greatly  desirest  it,  that  I  may  imitate  this 
Thy  humihty  as  I  desire.     Amen. 

POINT    II. 

1.  The  injury  done  to  Christ  our  Lord  increased  in  this, 
that  he  who  sold  Him  was  not  some  professed  or  open 
enemy,  hut  His  disciple^  and  yet,  not  one  of  those  who 
commonly  followed  Him, — nor  of  the  seventy-two  disciples 
who  were  more  familiar  with  Him,  but  one  of  the  twelve^ 
whom  He  had  named  for  His  special  apostle,  and  one  to 
whom  He  had  imparted  extraordinary  favours  and  bene- 
fits, discovering  to  him  His  secrets,  and  giving  him  power 
to  expel  devils  and  to  work  miracles. 

2.  The  principal  motive  which  moved  Judas  to  w^ork 
this  treason  was  covetousness,  for,  from  this  root  his 
iniquity  took  its  rise,  and  so  went  forward,  until  it  reach- 
ed the  height  of  impiety,  thus  accomplishing  what  St. 
Paul  said: — "  That  desire  of  money  is  the  root  of  all  evil, 
which  some  coveting,  have  erred  from  the  faith,  and  have 
entangled  themselves  in  many  sorrows."  (5)  Judas  was 
inclined  to  the  love  of  money,  and  to  possess  things  in 
propriety,  and  suffering  himself  to  be  vanquished  by  this 
passion  in  little  and  trifling  things,  (6)  came  to  fall  into 
others  more  enormous;  for,  having  entrusted  to  him  the 
care  of  the  alms  which  were  given  to  his  master,  he  began 
to  steal  some  part  of  them,  and  to  employ  them  after  his 
own  fancy  in  frivolous  things,  for  his  own  profit. 

In  this  manner  he  began  to  violate  the  vow  of  holy 
poverty,  (if  it  be  true  that  the  apostles  had  then  made 
this  vow,)  and  came  to  lose  the  grace  of  God,  and  when 
Mary  Magdalen  anointed  the  feet  of  Christ  our  Lord,  he 
murmured  against  so  holy  a  work,  and  even  against  Christ 
Himself  for  allowing  it.     Upon  which  occasion  he  so  ab- 

(5)  1  Tim.  vi.  10.        (6)  Ecclus.  xix.  1. 


ON  THE  SELLING  OF  CHRIST  BY  JUDAS.  9J 

horred  Rim  in  his  heart,  and  arrived  at  such  a  height  of 
wickedness  as  to  sell  Him,  so  to  repair  the  loss  of  that 
which  he  should  have  stolen  if  the  ointment  with  which 
His  feet  were  anointed  had  been  sold  for  three  hundred 
pieces  of  silver.  Thus,  therefore,  covetousness  engendered 
theft,  violation  of  his  vow,  murmuring,  scandal,  abhorring 
his  master,  and  treacherously  selling  Him  to  His  enemies ; 
whence  appears  the  extreme  malice  in  which  a  man  falls 
when  he  is  forsaken  by  Almighty  God,  and  suffers  himself 
to  be  led  away  by  his  perverse  passions,  since  Ave  see  Judas 
fall  from  the  worthiest  and  highest  estate  that  was  in  the 
Church  of  God,  to  fall  into  the  deepest  profundity  of 
detestable  wickedness  that  ever  was.  This  Christ  our 
Lord  Himself  pondered  with  great  feeling,  when  He  said 
to  His  apostles: — "Have  not  I  chosen  you  twelve,  and 
one  of  you  is  a  devil;"(7)  as  if  He  had  said,  "  I  being  pro- 
perly He,  who  of  my  mere  grace  have  chosen  you  to  be 
apostles,  one  of  you  has  converted  himself  into  a  devil, 
and  is  become,  through  his  own  default,  my  open  adver- 
sary." 

3.  For  this  consideration  I  will  conceive  a  great  fear  and 
apprehension  of  the  judgments  of  God,  for,  as  the  glorious 
St.  Bernard  says,  (8)  in  no  place  are  pilgrims  in  perfect 
security,\not  in  heaven  itself,  since  Lucifer  fell  from  thence,^ 
-^nor  in  paradise,  since  Adam  was  driven  thence,-4-and 
much  less  in  this  world,  since  Judas  perished  in  the  school 
of  our  Saviour.  Which,  however,  is  not  said  that  a  man 
ought  not  to  choose  the  most  secure  place,  but,  that  after 
any  one  has  chosen  it,  he  become  not  careless  from  false 
security,  nor  cease  to  implore  the  mercy  of  God  to  protect 
and  defend  him  with  His  holy  hand. 

Colloquy. — 0  my  soul,  although  thou  standest  at 

(7)  Joan.  vi.  71.  (8)  Serm.  de  Lig.  Foen.  et  Stip. 


92  MEDITATION  VI. 

this  present  upon  thy  feet,  yet  fear  and  take  heed  that 
thou  fallest  not,  for  if  he  fell  who  was  an  apostle  of 
Christ,  and  conversed  with  Him  familiarly,  hearing 
His  sermons,  seeing  His  examples,  and  enjoying  His 
miracles,  how  fearest  not  thou  to  fall,  thou  I  say,  who 
enjoy  est  nothing  of  all  this  ?  O  holy  master,  protect 
with  Thy  hand  Thy  poor  disciple,  lest  he  fall  into  the 
miseries  of  this  false  apostle.     Amen. 

POINT  III. 

He  who  persuaded  Judas  to  commit  this  wicked  deed 
was,  as  the  Evangelist  St.  John  says,  Satan,  (9)  who  did 
it  partly  to  rob  Judas  of  his  soul,  partly  for  the  hatred 
he  bore  Christ  our  Lord,  whom  he  desired  to  deprive  of 
His  life,  and  withdraw  from  His  protection  that  disciple. 

1.  In  this  fact  consider  that  the  perdition  of  Judas, 
although  it  began  by  his  yielding  to  his  own  depraved 
inclinationf!,  yet  increased  much  by  the  subtle  endeavour  of 
the  Devil,  who  every  moment  fed  and  favoured  that  inclina- 
tion, and  so  entered  into  his  soul, — for  a  passion  not  morti- 
fied is  like  a  domestic  enemy,  who  opens  the  gate  of  the 
heart  to  the  Devil,  that,  entering  in,  he  may  precipitate  it 
into  the  abyss  of  all  iniquity,  for  so  long  as  that  passion 
reigns  he  is  in  peaceable  possession  of  our  heart,  and 
quietly  enjoys  it.  Hence  I  will  learn  how  pernicious  a 
thing  it  is  to  leave  one  only  passion  unmortified  in  me, 
for  of  that  Satan  makes  a  snare  (10)  with  which  to  ensnare 
me,  and  to  draw  me  where  he  pleases,  like  the  fowler,  who 
if  he  have  the  eagle  fast  by  one  claw  only,  can  easily  after- 
wards break  her  wings,  and  wring  her  neck. 

Colloquy. — 0  most  powerful  Saviour,  who  earnest 
into  this  world  that  Thou  mightest  cast  forth  of  our 
souls  the  strong-armed  man,  who  peaceably  possessed 

(9)  Joan.  xiii.  2.  (10)  S.  Doroth.  Ser.  11. 


ON  THE  SELLING  OF  CHRIST  BY  JUDAS.  93 

them  ;  show  Thyself  to  be  stronger  than  he,  so  expell- 
ing him  from  my  soul,  that  he  never  more  presume  to 
enter  into  it.(ll)     Amen. 

2.  Consider,  secondly,  the  crafty  and  plausible  reason 
with  which  this  subtle  serpent  caught  and  deceived  this 
miserable  man,  colouring  his  malice  after  this  manner: — 
*'  Thy  master  says  that  He  is  to  die  at  this  Paschal  feast, 
and  the  Jews  earnestly  desire  His  death,  and  study  how  to 
bring  this  business  about:  since,  therefore,  the  matter  is 
come  to  this  pass,  and  that  thy  master  wills  it,  thou  wilt  do 
Him  hut  little  hurt  if  thou  sellest  Him,  thou  wilt  even 
accomplish  His  desire,  and  wilt  at  the  same  time  effect  thine 
own,  recovering  the  money  which  thou  losedst  through  the 
wasteful  effusion  of  the  ointment."  This  reason  it  was 
which  convinced  Judas,  passion  having  blinded  his  mind, 
and  making  him  easily  believe  whatever  the  Devil  whis- 
pered to  him,  and  suggested  in  favour  of  his  design,  though 
most  unjust.  Hence  I  will  learn  not  to  give  credit  to 
such  thoughts  as  favour  my  passionate  heart,  persuading 
myself  that  they  proceed  from  the  infernal  serpent,  whose 
office  it  is  to  deceive  us  as  he  deceived  Eve,  proposing  to 
us  that  which  pleases  and  is  delightful  to  us,  colouring 
the  evil  with  the  false  appearance  of  good. 

POINT  IV. 

Fourthly  are  to  be  considered  the  persons  to  ivhom 
Christ  our  Lord  was  sold,  and  the  end  for  which  they  buy 
Him. 

1.  Those  who  bought  Him  were  the  chief  priests,  with 
other  scribes  and  Pharisees,  and  the  elders  of  the  people,  at 
the  same  time  that  they  consulted  together  to  kill  Christ, 
for  the  envy  and  rage  which  they  bore  Him;  the  traitor, 
therefore,  sold  Him,  not  to  His  mother,  who  would  have 
(11)  Luc.  xi.  22. 


94  MEDITATION   VI. 

redeemed  Him  the  second  time,  as  she  redeemed  Him  in 
the  Temple,  that  she  might  treat  Him  tenderly; — nor 
did  he  sell  Him  to  the  disciples,  or  to  other  friends,  who 
would  have  bought  Him  to  set  Him  at  liberty,  and  have 
accepted  Him  for  their  Lord, — but  he  sold  Him  to  the 
greatest  enemies  that  He  had,  who  bought  Him  to  take  His 
life  from  Him,  by  most  exquisite  and  crUel  torments.  Oh, 
diabolical  cruelty  of  the  seller  I  Oh,  infernal  fury  of  the 
buyers !  It  is  evident  that  Satan  was  the  broker  in  this 
bargain,  which  was  directed  for  such  an  end. 

Colloquy. — 0  most  meek  lamb,  what  wonderful  in- 
jury dost  Thou  suiFer,  whilst  Thou  art  sold  to  be 
sacrificed,  and  that  by  the  hands  of  such  cruel  tor- 
mentors !  0  Saviour  of  the  world,  this  day  art  Thou 
sold,  as  was  the  patriarch  Joseph  by  his  own  breth- 
ren,(12)  although  for  a  diiferent  end  :  for  he  was  sold 
to  the  Midian  merchants,  so  to  save  him  from 
death  ;  but  Thou  art  sold,  that  Thou  mayest  suft'er  a 
cruel  death ; — he  with  his  life  saved  Egypt ; — and 
Thou  with  Thy  death  hast  saved  the  world.  Save  me, 
Lord,  for  Thy  mercy's  sake,  and  since  Thou  hast 
bought  me  with  Thy  precious  blood,  suiFer  me  not,  I 
beseech  Thee,  to  sell  myself  for  the  base  price  of  sin. 

2.  How  greatly  was  Christ  our  Lord  disgraced  in  the 
opinion  of  the  people,  on  account  of  this  sale,  and  the  great 
patience  with  which  He  supported  it,  when,  though  far 
absent,  He  beheld  it ;  for  it  is  to  be  believed  that  Judas 
himself,  to  excuse  so  base  a  deed  as  selling  his  own  master, 
spoke  ill  of  Him  to  those  of  the  council,  saying  that  he  for- 
sook His  school  because  he  observed  that  He  was  a  breaker 
of  the  law,  an  enemy  of  the  ancient  customs,  a  great  eater 
and  drinker  in  banquets,  favourable  to  Himself,  and  over 
prodigal,  permitting  a  woman  to  anoint  His  head  and  His 
feet  with  a  certain  ointment,  which  might  have  been  sold 
(12)  Gen.  xxxvii.  28. 


ON  THE  SELLING  OF  CHRIST  BY  JUDAS.  95 

for  three  hundred  pence, — all  which  things  were  heard  by 
that  council  with  great  applause  and  satisfaction,  without 
alleging  anything  at  all  in  behalf  of  Christ. 

Colloquy. — 0  sweet  master,  will  no  man  be  found 
to  stop  the  mouth  of  this  false  murmurcr,  nor  answer 
a  word  for  Thy  innocence,  as  Thou  didst  answer  for 
that  of  Mary  Magdalen  ?  Oh,  with  what  great  reason 
dost  Thou  complain  by  the  mouth  of  Thy  prophet, 
saying, — "If  mine  enemy  had  reviled  me,  I  would  verily 
have  borne  with  it."(13)  And  if  he  that  hated  me  had 
spoken  great  tilings  against  me,  I  would  perhaps  have 
hid  myself  from  him  : — but  Thou,  0  Judas,  "  a  man 
of  one  mind,  my  guide,  and  my  familiar,  and  so  my 
own,  that  Thou  didst  take  sweet  meats  together  with 
me  in  the  house  of  God,"  in  which  "  we  walked  with" 
one  ''  consent ;"  how  is  it  that  thou  hast  betrayed  me?" 
Great,  0  my  Lord,  was  this  injury,  but  yet  much 
greater  was  Thy  patience ;  for  more  didst  Thou  feel 
the  fault  of  the  offender  than  the  wrong  done  to 
Thyself. 

By  this  example,  masters,  prelates,  and  princes  may 
take  comfort,  when,  without  their  fault,  their  disciples,  or 
subjects,  speak  ill  of  them. 

?>.  It  was  a  great  disgrace  to  Christ  our  Lord,  in  the 
eyes  of  those  men  and  of  the  people,  that  there  should 
issue  forth  from  His  own  school  so  covetous  and  abomin- 
able a  disciple  as  to  sell  his  own  master,  with  such  evident 
arguments  and  demonstrations,  that  he  abhorred  and  de- 
tested Him,  whence  His  enemies  took  occasion  to  say,  The 
disciple  is  like  his  master. 

Colloquy. — 0  heavenly  master,  suffer  not,  I  beseech 
Thee,  that  by  my  evil  life  I  dishonour  Thee,  nor  that 
by  reason  of  me  Thy  name  be  blasphemed  amongst 
thenations.(14)  Let  us  all,  dear  Lord,  be  Thy  disciples, 

(13)  Psal.  liv.  13.  (14)  Is.  lii.  5. 


9Q  MEDITATION  VI. 

such  as  Thou  Thyself,  our  only  master,  (15)  art,  that 
we  may  all  be  a  glory  to  Thee.     Amen. 

POINT    V. 

1.  The  price  for  which  Christ  our  Lord  was  sold  was 
thirty  pieces  of  silver,  a  price  most  vile,  since  Joseph  was 
sold  by  his  own  brethren  (16)  for  the  same  price,  and  it  was 
the  sum  at  which  the  Jews  usually  valued  their  slaves,  (17) 
when  any  one  had  chanced  to  kill  them.  This  much 
increased  the  injury  of  our  Saviour  Christ,  for  by  this 
appeared  the  base  estimation  that  was  made  of  Ilim,  as 
well  by  him  that  sold  Him  as  by  those  that  bought  Him. 

2.  But  yet  much  more  injury  was  done  Him  in  the  manner 
of  the  bargain,  for  this  wretched  disciple,  covetous  of  some 
little  money,  wholly  referred  the  price  to  the  will  of  the 
buyers,  saying: — "  What  will  you  give  me,  and  I  will  deliver 
Him  unto  you?"  As  if  he  had  said,  "  You  cannot  offer  me 
so  little  but  that  it  shall  suffice  to  make  me  betray  Him 
into  your  hands."  Hereupon,  they  partly  seeing  the  cove- 
tousness  of  the  seller,  partly  from  the  base  account  they 
made  of  Christ,  and  the  hatred  which  they  bore  Him,  at 
the  first  word  offered  the  ordinary  price  appointed  by  the 
law  to  be  given  for  slaves,  which  was  thirty  pieces  of 
silver,  which  yet  they  gave  not  in  the  way  in  which  the 
like  price  was  given  for  slaves, — in  satisfaction  for  their 
death, — but  that  they  might  have  Christ  to  inflict  a  most 
cruel  death  upon  Him. 

Colloquy. — 0  Saviour  of  the  world,  how  much 
greater  is  the  value  Thou  dost  set  on  sinners  than  that 
which  they  set  on  Thee.  They  sell  Thee  for  thirty 
pieces  of  silver,  and  Thou  buyest  them  with  Thy  pre- 
cious blood : — they  put  in  the  will  of  their  flesh,  as 
the  price  of  this  sale,  and  Thou  puttest  in  the  will  of 

(15)  Ram.  ii.  21.  (16)  Gen.  xxxvii.  28.  (17)  Exod.  xxi.  32. 


ON  THE  SELLING  OF  CHRIST  BY  JUDAS.  97 

Tliy  Father,  as  the  price  of  this  purchase.  0  eternal 
Father,  Creator  of  all  things,  behold  at  what  price 
Thy  Son  is  prized !  0  Son  of  the  living  God,  with 
what  reason  dost  Thou  complain  by  Thy  prophet, 
saying,  "  A  handsome  price  that  I  was  prized  at  by 
them:"(18)  but  since  Thou  hast  taken  the  form  of  a 
slave,  it  is  not  much  if  Thou  undergo  the  ignominy  of 
a  slave,  and  art  sold  for  the  price  of  slaves.  I  give 
Thee  thanks  for  this  first  injury  which  Thou  receivedst 
in  Thy  Passion,  in  gratitude  for  which  I  oifer  myself 
to  Thee  as  Thy  slave  for  ever,  with  desire  never  to 
depart  from  Thy  holy  service. 

•  3.  Hence  I  will  derive  great  shame  and  confusion^  re- 
membering how  often  I  have  sold  Christ  our  Lord  for  a 
more  base  price  than  thirty  pieces  of  silver, — that  is  to 
say,  for  some  sensual  delight  of  the  flesh,  for  some  point  of 
honour^  or  for  some  little  gain  of  temporal  things,  thus 
delivering  Him  so  many  times  into  the  hands  of  His 
enemies, — (that  is,  of  sins,)- — and  crucifying  Him  anew 
within  my  heart.  For  which  cause  I  may  imagine  Christ 
to  say  to  me  that  which  the  prophet  Zacharias  writes: — 
"If  it  be  good  in  your  eyes,  bring  hither  my  wages,''  for 
the  benefits  which  I  have  done  you,  "and  if  not,  be  quiet," 
because  I  will  not  compel  you;  to  which  so  just  petition, 
that  which  I  answer  by  my  works,  is  to  have  sold  Him 
for  so  vile  a  price,  that  He  says  to  me: — "  A  handsome 
price  that  I  was  prized  at  by  thee!"  (19)  O  my  soul,  how 
is  it  that  thou  dost  not  hide  thyself  from  shame,  hearing 
these  words  of  thy  Eedeemer ! 

Colloquy. — 0  my  Redeemer,  how  justly  mayest 
Thou  take  away  from  me  the  staff  of  Thy  govern- 
ment, and  cut  asunder  the  thread  of  my  life,  since  J 
so  little  benefit  myself  by  it !     Pardon,  dear  Lord,  I 

(18)  Zach.  xi.  13.  (19)  Ibid.  ver.  12. 

Vol.  IV.— 7. 


98  '  MEDITATION    VI. 

beseecli  Thee,  my  former  injuries,  and  assist  me  to 
prize  Thee  hereafter  as  Thou  deservest,  so  that  Thou 
mayest  not  say  to  me  in  derision,  "  A  handsome  price 
that  I  am  prized  at  by  thee." 

POINT  VI. 

Consider  that  ivhich  happened  after  this  sale,  as  well  to 
Judas  himself  as  to  the  chief  priests. 

1.  For  first,  Judas  having  now  agreed  on  the  price, 
*'  spopondit,''''  promised  to  accomplish  what  he  had  under- 
taken, and,  therefore,  with  great  solicitude  sought  for  an 
opportunity/  to  hetray  Him,  that  so  he  might  at  once  possess 
the  money  the  Jews  had  promised  him.  Accordingly  he 
returned  to  the  college  of  the  apostles,  and  into  the  com- 
pany of  Christ,  cunningly  cloaking  and  dissembling  his 
sin,  for,  having  now  lost  his  faith,  he  supposed  that  Christ 
was  ignorant  of  what  had  passed ;  but  Christ  our  Lord  ad- 
mitted him  with  the  same  signs  and  tokens  of  love,  as  if 
He  had  been  utterly  ignorant  of  his  treachery,  showing  in 
this  the  greatest  love  of  His  enemies,  without  either  re- 
prehending or  disgracing  him,  or  yet  discovering  his  con- 
spiracy, perhaps  saying  to  him : — "  My  good  friend,  thou 
art  welcome,  where  hast  thou  been?  and  what  hast  thou 
done?"  to  which  he  falsely  and  fraudulently  returning 
answer,  was  not  once  so  much  as  rebuked  by  Him,  but  as 
if  He  had  believed  him,  held  His  peace  with  great  silence. 

Colloquy. — 0  most  meek  pastor,  and  most  sweet 
father,  what  didst  Thou  feel  in  Thy  holy  heart,  when 
Thou  sawest  this  wolf  enter  in  amongst  Thy  sheep, 
disguised  and  covered  with  a  sheep's  skin,  not  to  take 
away  any  of  them,  but  to  the  intent  that  he  might 
take  and  seize  upon  his  own  shepherd,  and  deliver 
him  to  death  ?  He  dissembles  that  he  be  not  known 
for  a  wolf,  though  Thou  k newest  him  well,  yet  ap- 
pearest  not  to  know  him ; — he  comes  from  the  place 


ON  TEE  SELLING  OF  CHRIST  BY  JUDAS.  99 

wliere  he  treated  of  delivering  Thee  to  death, — and 
Thou  receivedst  him  with  as  great  love  as  if  he  came 
to  give  Thee  life.  0  immense  charity !  0  infinite 
meekness !  make  me,  sweet  Lord,  I  beseech  Thee,  as 
meek  as  a  lamb,  that  with  the  aspect  of  this  Thy  love, 
I  may  gladly  suffer  for  Thy  sake  the  outrages  of  all 
the  wolves  of  this  world.     Amen. 

2.  The  chief  priests  remained  most  contented  and  glad, 
and  forthwith  changed  the  design  which  they  had  before  the 
coming  of  Judas,  for  they  had  decreed  not  to  kill  Christ 
*'  on  the  festival  day,  lest,  perhaps,  there  should  be  a  tumult 
amongst  the  people;"  (20)  but  after  Judas  had  made  this 
agreement  with  them,  they  judged  it  not  expedient  to  lose 
the  opportunity,  and  therefore  resolved  to  put  Him  to 
death  whenever  Judas  should  deliver  Him,  without  making 
now  any  more  account  of  the  tumult  of  the  people.  Hence 
is  to  be  seen,  on  the  one  side,  the  rage  and  fury  of  these 
cruel  enemies,  and  their  restless  envy  to  destroy  Christ, 
and  on  the  other,  how  wonderfully  the  wisdom  and  provi- 
dence of  Almighty  God  appears,  in  bringing  things  to  their 
preordained  ends, — which  was,  that  Christ  should  die  on 
that  festival  day,  that  the  true  Lamb  of  God  should  be 
sacrificed  at  the  same  time,  when  that  figurative  lamb  was 
to  be  offered. 

Colloquy. — 0  most  innocent  lamb,  Christ  Jesus, 
with  how  great  reason  may  we  call  Thee  the  Paschal 
lamb,  since  Thou  reputest  it  a  feast  and  a  Passover  to 
die,  to  deliver  us  from  death,  and  to  be  sacrificed  to 
give  us  life.  And  if  Thine  enemies  make  such  haste 
to  murder  Thee,  that  they  will  not  wait  till  the  solemn 
feast  be  past,  yet  much  more  haste  dost  Thou  make 
to  die  for  them,  than  they  do  to  put  Thee  to  death. 
Blessed  be  this  Thine  infinite  charity,  in  virtue  of 
which  I  beseech  Thee  to  inflame  my  heart  with  so 

(•20)  Mat.  XX vi.  5. 


100  MEDITATION  YI. 

great  fervour,  that  T  may  repute  it  a  Paschal  feast  to 
suffer  for  the  love  of  Thee.     Amen. 

3.  From  what  has  been  said  in  this  meditation,  I  will 
deduce  two  principal  causes  for  icldcli  Christ  our  Lord 
suffered  Judas  to  remain  so  long  in  His  school,  expecting  his 
repentance. 

i.  That  we  may  understand  that  in  all  congregations, 
though  very  religious,  some  will  become  impious,  without  any 
fault  at  all  of  those  that  govern  them,  as  it  came  to  pass 
in  this  selected  by  Christ  Himself,  in  which,  notwithstand- 
ing:, a  Judas  was  found.  For  this  cause  St.  Auorustin 
says: — "^Ad  quamcumque  professionem  te  converteris,  para 
te  pati  fictos" — "  Of  what  profession  of  life  soever  thou 
shalt  make  election,  prepare  thyself  to  suffer  from  dissem- 
blers;" (21)  for  if  thou  dost  not  first  attend  to  these 
words,  and  prepare  to  suffer,  thou  shalt  find  that  which 
thou  didst  not  expect,  and  shalt  either  fail  in  thy  voca- 
tion, or  feel  disheartened  and  perplexed  in  it. 

ii.  That  He  might  take  occasion  to  exercise  for  our 
example  most  heroic  acts  of  meekness,  patience,  charity,  and 
other  virtues-,  wjiich  cannot  be  exercised  but  amongst 
enemies,  and  in  particular,  to  give  an  example  to  prelates 
and  superiors  how  to  support  and  bear  with  their  evil  sub- 
jects, although  they  cause  them  to  suffer  much;  for  as  St. 
Bernard  says,  evil  subjects,  as  they  make  the  charge  of 
government  more  grievous,  so  they  make  it  more  merito- 
rious — "  Et  in  quantum  gravaris,  in  tantum  lucraris" — 
"  The  greater  the  charge,  the  greater  the  gain."  (22) 

(21)  Ser.  1,  in  Psal.  xxxvi.  (22)  Epist.  xxxvii. 


ON  THE  LAST  SUPPER.  101 


MEDITATION  VII. 

ON   THE   LAST   SUPPER   TN   WHICH   CHRIST    ATE    THE    LEGAL   LAMB   WITH    HIS 
APOSTLEd  ;    AND    UIS    PREVIOUS    LEAVETAKING   OF    HIS    HOLY   MOTHER. 

POINT   I, 

The  first  day  of  the  azymes  being  come,  on  wliich,  ac- 
cording to  the  law,  "  it  was  necessary  that  the  Pasch 
should  be  killed,''  Jesus  "sent  Peter  and  John"  from 
Bethania  to  Jerusalem,  "saying:  Go,  and  prepare  for  us 
the  Pasch,  that  we  may  eat:  But  they  said,  Where  wilt 
Thou  that  we  prepare?  And  He  said  to  them:  Behold,  as 
you  go  into  the  city  there  shall  meet  you  a  man,  carrying 
a  pitcher  of  water,  follow  him  into  the  house  where  he 
entereth  in ;  and  you  shall  say  to  the  good  man  of  the 
house,"  "  My  time  is  near  at  hand,  with  thee  I  make  the 
Pasch  with  my  disciples ;  And  he  will  show  you  a  large 
dining-room  furnished,  and  there  prepare  ye  for  us''"'  (1) 
that  which  is  necessary  for  the  Pasch. 

1.  Here  consider  the  great  solicitude  of  Christ  our  Lord, 
concerning  the  observation  of  the  law,  since  He  would  go 
to  Jerusalem,  where  it  was  necessary  to  eat  the  lamb, 
knowing  that  there  He  was  to  be  apprehended,  crucified, 
and  that  this  journey  would  cost  Him  His  life,  thus  mak- 
ing Himself  obedient  even  unto  death.  I  will  also  con- 
sider that  it  is  proper  to  those  who  are  perfectly  obedient, 
to  prepare  beforehand  such  things  as  are  necessary  to  per- 
form their  obedience  without  impediment;  for  even  so 
Christ  would  prepare  beforehand  that  which  was  necessary 
for  this  purpose,  giving  us  example  of  His  obedience,  dili- 
gence, and  providence  in  the  execution  of  it,  for  the 
greater  confusion  of  my  disobedience,  carelessness,  and 
(1)  Luc.  xxii.  7;  Marc.  xiv.  13;  Mat.  xxvi.  18. 


102  MEDITATION  VII. 

negligence  in  the  observation  of  His  holy  law,  in  things 
which  I  may  fulfil  with  little  labour,  and  which  will  cost 
me  but  little  to  keep. 

Colloquy. — 0  my  soul,  remember  that  wliich  the 
Wise  man  says, — ''  Prepare  thy  work  without,  and  dili- 
gently till  thy  ground,  that  afterwards  thou  mayest 
build  thy  house  ;"(2)  for  thou  canst  not  well  cultivate 
the  field  of  thy  soul  by  mortifications,  nor  build  up 
the  house  of  thy  conscience  with  virtues,  if  first  thou 
prepare  not  that  which  is  necessary  for  perfecting  it. 

2.  Christ  our  Lord  chose  two  apostles  most  dear  to  Him, 
and  for  their  faith,  love,  and  obedience,  the  most  remark- 
able among  the  rest,  namely,  Peter  and  John,  to  prepare  a 
house  and  lodging,  to  help  their  Lord,  by  their  dexterity 
and  diligence,  in  providing  what  was  necessary  for  the 
sacrifice  of  the  Paschal  lamb, — to  teach  us  by  this  the 
care  we  ought  to  take  in  preparing  our  souls  with  all  that 
is  necessary  to  celebrate  the  sacrifice  and  eating  of  that 
most  pure  lamb  of  the  new  law,  which  is  given  us  to  eat 
in  that  most  holy  Sacrament  of  the  Altar.  To  which  pre- 
paration first  belongs  the  virtue  o^  faith,  figured  by  St. 
Peter,  and  next  that  of  charity,  figured  by  glorious  St. 
John,  both  of  them  fervent,  and  accompanied  with  most 
perfect  obedience. 

Colloquy. — 0  lamb  of  God,  who  "  takest  away  the 
sins  of  the  world,"  it  is  most  just  that  we  receive  Thee 
Avith  great  preparation,  cleansing  and  adorning  the 
hall  and  chamber  in  which  Thou  art  spiritually  to  be 
sacrificed  and  eaten.  Send,  dear  Lord,  from  heaven 
to  this  poor  soul  of  mine,  liveliness  of  faith  and  fervour 
of  charity,  with  promptitude  of  obedience,  to  enlarge, 
adorn,  and  prepare  it  as  is  befitting  for  this  celestial 

(2)  Prov.  xxiv.  27. 


ON  THE  LAST  SUPPER.  103 

banquet;    for  unless  Thou  send  me  this  assistance, 
never  shall  I  be  able  to  prepare  myself  as  I  ought. 

3.  I  will  ponder  the  brief  and  courteous  salutation  which 
He  sent  to  the  master  of  that  house,  saying: — "  The  master 
saith,  my  time  is  at  hand,  with  thee  I  make  my  Pasch 
with  my  disciples;"  which  message  and  words  were  so 
effectual,  that  immediately  the  master  of  that  house,  touch- 
ed and  inspired  with  the  Holy  Ghost,  offered  the  best 
room  in  his  house  for  Christ  our  Lord  to  celebrate  Plis 
Passover  in,  and  would  himself  serve  Him,  with  all  that  he 
had  immediately  to  effect. 

Colloquy. — 0  sovereign  master  and  my  Redeemer, 
whose  words  are  so  effectual,  as  immediately  to  effect 
what  they  command,  say  to  my  soul, — "  My  time  is 
at  hand,  and  in  thy  house  I  desire  to  celebrate  my 
pasch  with  my  disciples."  O  most  happy  time  in 
which  my  Redeemer  applies  to  me  the  fruit  of  His 
Passion,  and  entering  into  my  soul,  celebrates  His 
pasch,  which  is  the  passing  from  earthly  to  heavenly 
things.  Come,  0  sweet  master,  with  the  sweet  com- 
pany of  Thy  virtues,  and  together  with  them,  cele- 
brate within  my  soul  this  celestial  pasch  and  banquet: 
for  which  I  offer  Thee  not  only  the  best  room  that  is 
in  my  house,  but  the  whole  house,  since  the  whole  is 
Thine,  and  would  to  God  it  were  a  great  deal  better 
than  it  is,  that  so  it  might  please  Thee  to  dwell  in  it 
perpetually. 

POINT    II. 

Christ  our  Lord,  before  He  set  out  from  Bethania, 
icoiild  take  leave  of  His  most  holy  mother,  and  tell  her  that 
the  hour  of  His  Passion  and  death  was  now  at  hand,  which 
so  many  years  past  He  had  expected,  to  finish  the  redemp- 
tion of  the  world,  according  as  His  eternal  Father  had 
commanded  Him.     And  the  better  to  prepare  her,  it  is  to 


10  i  MEDITATION   VII. 

be  believed  that  in  the  most  tender,  and  jet  most  manful 
manner,  He  recounted  to  her  all  that  was  to  befal  Him 
saying: — "  Mother,  I  go  to  Jerusalem  to  sacrifice  and  eat 
the  Paschal  lamb,  and  to  institute  that  Sacrifice  and  Sacra- 
ment, which  was  represented  by  it,  and  forthwith  I  shall 
be  apprehended  by  my  enemies  in  the  garden  of  Gethsc- 
mane  as  a  thief;  from  thence  I  shall  be  led  pinioned  and 
bound  to  the  house  of  Caiphas,  where  I  shall  pass  the 
whole  night  in  grievous  contumelies  and  torments;  and 
then,  as  soon  as  it  is  day,  I  shall  be  brought  before  the 
tribunal  of  Pilate,  by  whose  command  I  shall  be  cruelly 
scourged,  crowned  with  thorns,  scorned,  adjudged  to  die  the 
death  of  the  cross,  and,  laden  with  it,  I  shall  go  forth  from 
his  consistory  to  the  mount  of  Calvary,  were  I  shall  be 
crucified  between  two  thieves,  and  after  three  hours  shall 
give  up  the  ghost.  All  this  is  decreed  by  my  eternal 
Father,  and  is  required  for  the  redemption  of  the  world; 
I,  therefore,  for  this  cause,  greatly  desire  to  embrace  this 
occasion,  since  it  suffices  that  it  is  my  Father's  will  that  I 
accept  it,  for  thus  ought  all  those  who  love  my  Father  to 
conform  themselves  to  His  will." 

2.  When  the  Virgin  heard  these  and  other  like  words, 
which  her  most  holy  son  related  to  her,  her  blessed  soul 
was  pierced  with  most  painful  agony,  for  every  word  of 
these  was  a  sword  which  passed  through  her  holy  heart ; 
but  she  lifting  up  her  eyes  to  heaven,  and  directing  her 
speech  to  the  eternal  Father,  said  to  Him: — "Father,  if  it 
be  possible,  suffer  not  Thy  Son  and  mine  to  drink  this 
bitter  chalice  of  His  Passion,  yet  not  my  will,  but  Thine 
be  fulfilled."  And  turning  to  her  son,  she  might  say  to 
Him, — "  Son,  since  it  pleases  Thee  to  drink  this  chalice,  per- 
mit me  also  to  drink  it  entirely  with  Thee,  assisting  at 
Thy  torments,  yet  not  as  I  will,  but  as  Thou  wilt."  After 
this  manner  did  the  Blessed  Virgin  feel  an  extreme  inward 


ox  THE  LAST  SUPPER.  105 

grief,  preserving,  nevertheless,  within  her  soul  a  most  sin- 
gular resignation  to  the  will  of  Almighty  God. 

3.  Christ  our  Lord,  who  well  knew  the  faith  and  invin- 
cible courage  of  His  mother,  might  have  recommended  her, 
in  this  His  short  absence,  to  gather  together  the  dispe^'sed 
Jiock  of  His  apostles  and  disciples,  and  confirm  them  in  the 
faith  of  His  resurrection,  and  animate  and  comfort  them. 
For  which  reason  it  is  to  be  believed  that  He  related  to 
her  some  of  these  many  reasons  which  He  made  use  of  to 
His  disciples  in  that  last  sermon  which  He  made  to  them 
after  supper. 

Colloquy. — 0  sovereign  Virgin,  what  a  doleful  day 
was  this  to  thee,  drinking  off  as  it  were  at  one  draught 
the  whole  chalice  of  the  Passion,  which  there  thy  son 
related  to  thee!  Now  the  "sword"(3)  which  Simeon 
prophesied  began  to  pierce  thy  soul  with  excessive 
sorrow  :  and  if  it  be  so  sharp-pointed  now,  prepare 
thy  heart  against  to-morrow,  when  it  shall  be  whetted 
much  more  sharply.  Oh  that  it  had  happened  to  mo 
to  have  been  in  thy  company,  that  I  might  have  tasted 
one  only  drop  of  this  chalice,  and  that  the  point,  at 
the  least,  of  this  sword  of  sorrow  might  have  touched 
my  soul !  Obtain  for  me,  O  my  Lady,  favour  from 
heaven,  that  1  may  so  meditate  both  thine  and  thy 
son's  pains,  that  I  may  be  made  partaker  of  them. 
Amen. 

POINT  in. 
On  Thursday  night  Christ  went  forth  from  Bethania 
with  His  apostles,  and  coming  to  Jerusalem,  to  the  place 
appointed,  sat  down  with  them,  and  said  to  them: — "  Witli 
denre  I  have  desired  to  eat  this  Pasch  with  you ;"  that  is 
to  say,  this  Paschal  lamb,  "  before  I  sufFer."(4) 

1.  Here  consider  the  different  countenances  and  gestures 
of  those  who  went  this  jouimey,  from  Bethania  to  Jerusa- 
(3)  Luc.  ii.  35.  (4)  Luc.  xxii.  15. 


106  MEDITATION  VII. 

lem.  For  Christ  our  Lord  went  rejoicing,  because  He 
knew  that  He  went  to  die,  according  to  the  decree  of  His 
eternal  Father. — Judas  also  went  rejoicing,  because  He 
saw  the  time  approach,  and  the  occasion  of  delivering  Him 
whom  he  had  sold,  and  of  receiving  the  price  which  was 
promised  him. — But  the  other  apostles  walked  sorrowfully, 
remembering  what  He  had  said  to  them  two  days  before : — 
"  After  two  days  shall  be  the  Pasch,  and  the  Son  of  Man 
shall  be  delivered  up  to  be  crucified." (5) 

Colloquy. — 0  Son  of  Man,  true  God  and  true  man, 
why  Icadest  Thou  in  Thy  company  him  that  will  de- 
liver Thee  to  be  crucified  ?  Behold  how  this  wolf 
will  come  to  trouble  all  the  flock,  and  since  Thou  hast 
laboured  so  much  in  gathering  it,  chase  him  away  who 
will  disperse  it.  Oh  what  sweet  conferences  held 
Christ  our  Lord  with  His  disciples,  to  moc^ate  the 
sorrows  of  their  souls,  and  to  ease  the  labourn^he  way! 
Happy  he  who  walks  with  Jesus,  not  hypocritically, 
like  Judas,  but  in  truth  and  simplicity,  like  the  other 
disciples  ;  for  in  His  sweet  and  blessed  company,  he 
shall  find  solace  in  his  sorrows. 

2.  The  cordial  charit//  and  affability  of  Christ  our  Lord, 
which  He  expressed  in  those  tender  words: — ''  With  a  de- 
sire I  have  desired  to  eat  this  Paschal  lamb  with  you." 
As  if  He  had  said,  "  It  is  now  long  since  I  earnestly  wished 
and  desired  this  day,  to  manfest  to  you  how  much  I  love 
you,  eating  with  you,  not  only  this  legal  lamb,  but  another 
much  more  excellent  and  much  more  precious,  which  I 
intend  to  give  you  before  I  suffer." 

Colloquy. — 0  most  sweet  and  loving  master,  Thy 
bitter  Passion  being  so  nigh  at  hand,  Thou  say  est  that 
with  a  burning  desire  Thou  hast  desired  this  banquet 
before  Thou  beginnest  it,  how  shall  I  requite  Thee 

(5)  Mat.  xxvi.  2. 


0.^  THE  LAST  SUPPER.  107 

for  these  desires,  but  in  conceiving  such  like  desires  to 
serve  Thee  ?  And  since  Thou,  Lord,  dcsirest  so  much 
to  eat  this  last  Pasch  with  me,  I  also  desire  earnestly 
to  eat  it  with  Thee.  0  King  of  heaven,  who  standest 
at  the  door  of  our  heart  knocking, (6)  desiring  vehe- 
mently that  Thy  voice  be  heard,  and  that  the  gate 
may  be  opened,  that  entering  into  us.  Thou  mayest 
sup"  with  us,  and  we  with  Thee ;  come.  Lord,  into  my 
house,  for  I  open  the  gate  to  Thee,  and  with  an  ex- 
ceeding desire,  desire  Thy  coming,  that  I  may  be 
partaker  of  this  Thy  supper.     Amen. 

POINT    IV. 

L  Christ  our  Lord  ate  this  Paschal  lamb,  ohset-xing  all 
the  ceremonies  of  the  law^  and  contemplating,  with  great 
feeling  of  heart,  that  which  they  signified.  For,  beholding 
that  lamb  upon  the  table,  dead,  flayed,  and  roasted  with 
fire,  (7)  He  represented  to  Himself  hoAv  He  was  to  be  ex- 
tended upon  the  table  of  the  cross,  dead,  flayed  with 
whips,  and  scorched  and  burned  with  the  fire  of  torments. 
— Beholding  how  it  was  cut  in  pieces,  without  breaking 
the  bones,  He  beheld  Himself  all  disjointed,  without 
breaking  any  of  His  bones,  as  happened  to  the  thieves. — 
Beholding  also  the  haste  with  which  they  ate  the  lamb, 
there  occurred  to  Him  the  fury  of  His  enemies,  rushing 
upon  Him  to  torment  and  destroy  Him. — Tasting  also  of 
the  bitter  lettice.  He  called  to  mind  the  galls  and  other 
bitternesses,  which  they  were  then  preparing  for  Him. — 
And  beholding  the  staff  which  He  held  in  His  hand,  He 
called  to  mind  the  cross  which  He  was  to  embrace,  and  to 
which  He  was  to  be  fastened  with  rude  nails. 

Colloquy. — 0  sweet  Jesus,  how  bitter  w^as  this 
meat,  mingled  with  such  sorrowful  representations  I 
With  such  sauce,  0  Lord,  do  I  ever  desire  to  season 

(6)  Apoc.  iii.  20.  (7)  Exod.  xii.  9, 


108  MEDITATION    VIII. 

my  meat,  mindful  of  the  torments  which  Thou  sus- 
tainedst  for  me,  and  of  the  gall  and  vinegar  which 
Thou  drankest  for  me.     Amen. 

2.  Finally,  the  legal  supper  being  ended,  it  is  to  be 
beUeved  that  Christ  our  Lord  rendered  thanks  to  His  eternal 
Father^  for  having  at  last  put  an  end  to  this  figure  and 
representation;  and  that  He  offered  Himself  to  suffer 
whatsoever  was  shadowed  in  that  supper,  in  order  fully 
to  accomplish  His  divine  pleasure,  saying  furthermore: 
'' O  my  Father,  I  know  well  that  'sacrifice  and  oblation 
Thou  didst  not  desire,'(8)  nor  requirest  the  holocaust  of 
this  law  for  sin,  for  none  of  these  things  fully  please  Thee, 
and  therefore  hast  Thou  sent  me  into  this  world,  giving 
me  'a  body,'  apt  to  be  sacrificed:  and,  forasmuch  as  the 
hour  of  this  sacrifice  is  now  at  hand,  '  behold  I  come,'  O 
my  God,  'to  do  Thy  will,'(9)  for,  as  Thou  hast  appointed 
me,  so  I  will." 

Colloquy. — I  give  Thee  thanks,  0  Only-begotten 
Son  of  God,  for  this  new  oblation  of  Thyself,  which 
Thou  ofFerest  to  Thine  eternal  Father,  and  with  it  I 
also  offer  myself  to  fulfil  Thy  will ;  command  me, 
Lord,  what  Thou  wilt,  helping  me  with  Thy  grace 
duly  to  accomplish  what  Thou  commandcst.     Amen. 


MEDITATION  VIII. 


ON    HIS   WASHING   THE   DISCIPLES'   FEET. 
POINT     I. 

"Jesus,  knowing  that  His  hour  was  come,  that  He  should 
pass  out  of  this  world  to  the  Father,  having  loved  His 
own  who  were  in  the  world,  He  loved  them  unto  the  end^il) 

Upon  this  point,  which  is  the  introduction  which  the 
(8)  Psal.  xxxix.  7.  (9)  II eb.  x.  6.  (1)  Joan.  xiii.  1. 


ON  CHRIST  ^YASH1NG  THE  DISCIPLES'  FEET.  109 

glorioiis  apostle  S.  John  makes,  to  the  mysteries  which 
immediately  follow,  are  to  be  considered,  the  properties  of 
the  love  of  Christ  our  Lord  towards  His  discij^Ies,  and  to  all 
those  who  then  lived,  or  who  shall  hereafter  live  in  the 
whole  world. 

1.  Here  is  to  be  presupposed,  that  that  Lord  had  th'ee 
families  or  households  of  creatures  belonging  to  Him: 
— one  of  angels  in  Heaven; — another  of  holy  souls  in 
Limbo;  and  a  third  of  His  disciples  in  the  world.  And 
although  these  last  were  inteimixed  with  many  other  evil 
persons,  who  were  none  of  His  because  they  were  evil, 
and  even  had  as  yet  certain  faults  and  imperfections, 
nevertheless  He  loved  them  with  a  tender  and  fatherly 
affection,  because  they  were  His;  that  is  to  say,  His  sons, 
His  friends,  and  His  faithful  servants. 

2.  Hence  follow  the  properties  of  this  love: 

i.  That  He  loved  them  as  His  own  peculiar  and  proper 
good,  and  consequently  even  as  Himself  after  some  sort,  even 
more  than  Himself,  since  approaching  to  death,  as  forget- 
ful of  Himself  and  of  His  labours,  He  wholly  bestowed 
Himself  to  relieve  them,  losing  His  life  to  save  theirs, 
taking  upon  Him  the  sins  and  miseries  of  His  elect  as  His 
own,  and  discharging  their  debts  by  His  death. 

Colloquy. — 0  beloved  of  my  soul,  if  Thou  lovost 
me  as  Thine,  I  say  to  Thee,  that  I  love  Thee  as  mine, 
for  as  I  am  Thine,  so  Thou  art  mine.  I  am  Thy 
creature,  Thy  slave,  and  Thy  son ;  but  Thou  art  my 
Creator,  and  my  Redeemer,  my  Lord,  and  my  Father. 
I  therefore  will  love  Thee  not  as  myself,  but  above 
myself,  and  above  all  things  created,  and  to  be  created, 
for  that  Thou  art  worthy  to  be  beloved  more  than  all 
things  whatsoever. 

ii.  He  loved  them  with  a  most  steadfast  and  constant 
love  even  to  the  end ;  for  He  loved  them  whilst  He  lived  in 


110  MEDITATION  VIII. 

this  life,  and  even  unto  the  end  of  His  life;  and  likewise 
loved  them  even  to  the  end  also  of  their  lives,  and  ever 
will  love  all  His,  even  to  the  consummation  of  the  world. 

Colloquy. — 0  constant  love  of  Jesus  Christ,  whose 
fire  neither  tlie  ^vaters  of  immense  tribulations,  nor 
the  floods  of  innumerable  torments,  could  extinguish ! 
Oh  how  often  have  I  with  my  sins,  as  much  as  lay  in 
me,  gone  about  to  quench  this  fire  !(2)  But  lie  alwavs 
prevailed,  ever  doing  good  to  him  who  served  Him 
evilly,  casting  "  hot  coals  upon  his  head, "(3)  who  daily 
multiplied  more  offences.  Cease  not,  0  my  Saviour, 
to  love  me  to  the  end,  that  so  I  may  love  Thee  also 
without  end.     Amen. 

iii.  He  loved  them  with  an  excessive  love,  and  without 
limit,  and  to  that  highest  degree  that  love  can  arrive, 
doing  and  suffering  for  them  all  that  He  could,  and  was 
convenient  to  do  and  suffer,  and  desired  to  do  much  more 
without  end,  had  it  been  necessary  for  their  remedy. 

Colloquy. — 0  my  beloved,  I  also  desire  to  love 
Thee,  as  the  precept  of  love  commands,  that  is,  with 
my  "  whole  heart,"  with  my  "  whole  soul,"  and  with 
my  "whole  strength,"(4)  without  any  kind  of  bound  or 
limit,  aspiring  if  I  may  to  that  perfection,  to  which 
the  love  of  a  creature  towards  his  Creator  may  aspire. 
I  desire  to  love  Thee  more  than  the  angels  and  the 
Seraphim  love  Thee,  and  if  it  were  possible  for  me  to 
have  an  infinite  love,  with  it  would  I  love  Thee  with- 
out being  ever  weary,  didst  Thou  but  assist  me  to 
increase  in  Thy  love,  until  by  love  I  attained  to  the 
end  prescribed  by  Thee,  because  Thou  art  worthy  to 
be  beloved  without  end. 

iv.  He  loved  them /or  an.  end ; — that  is  to  say,  for  that 
end  for  w^hich  they  were  ordained,  which  is,  to  \o\q  and 
(2)  Cant.  viii.  7.  (3)  Prov.  xxv.  22.  (4)  Deut.  vi.  5. 


ON  CHRIST  WASHING  THE  DISCIPLES'  FEET.  HI 

serve  Him  in  this  mortal  life,  and  to  enjoy  Him  in  the  life 
eternal.  He  loved  them  not  to  the  end  to  give  them 
riches,  honours,  or  temporal  commodities; — for  this  was  not 
His  end, — but  that  He  might  give  them  all  the  means  of 
Plis  grace,  whereby  they  might  obtain  the  end  of  glory. 
He  also  loved  them  for  Himself,  who  is  both  the  beginning 
and  the  ending  of  all  things,  to  unite  them  with  Himself 
by  the  union  of  love,  that  in  Him  they  might  finally  rest 
as  in  their  end. 

Colloqmj. — 0  my  beloved,  would  to  God  that  I 
might  love  Thee  for  the  end  for  which  Thou  lovedst 
me  I  I  love  Thee  not,  0  my  Lord,  that  Thou  mayest 
enrich  me  with  temporal  goods,  but  I  love  Thee  "^be- 
cause Thou  lovest  me,  that  Thou  mayest  impart  to  me 
spiritual  goods,  with  which  I  may  increase  in  Thy 
holy  love,  and  unite  myself  to  Thee  without  end,  who 
art  my  last  end,  and  supreme  blessedness.     Amen. 

POINT  II. 

"  When  supper  was  done,  (the  Devil  having  now  put 
into  the  heart  of  Judas  Iscariot,  the  son  of  Simon,  to 
betray  Him,)  knowing  that  the  Father  had  given  Him  all 
things  into  His  hands,  and  that  He  came  from  God,  and 
goeth  to  God,  He  riseth  from  supper,  and  laj^eth  aside  His 
garment,  and  having  taken  a  towel,  girded  Himself.  And 
after  that,  He  putteth  water  into  a  basin,  and  be^an  to 
loash  the  feet  of  the  disciples,  and  to  wipe  them  with  the 
towel  wherewith  He  was  girded."(5) 

Upon  this  passage  is  to  be  considered: — 1.  the  exeellency 
of  the   Person  that  does  this  work: — 2.  the  manner  in 

which  He  does  it,  as  that  He  does  it  only  by  Himself: 3. 

and  the  mystery  of  the  Incarnation  and  Passion  which  He 
represented  to  us. 

1.  First,  therefore,  make  a  pause  upon  that  which  St. 
(5)  Joan.  xiii.  2. 


112  MEDITATION  VIII. 

John  dwells  on  in  this  place, — the  excellency  of  the  Person 
that  humbled  Himself  to  so  base  a  work,  as  was  that  of 
washing  the  feet  of  His  disciples:  for  the  greater  He  is 
Avho  humbles  Himself,  so  much  the  more  is  His  humility 
to  be  admired;  and  the  humility  is  so  much  the  more 
heroic,  as  the  person  is  more  excellent  by  whom  it  is 
exercised. 

To  this  purpose  I  will  behold  in  Christ  our  Lord  what 
He  is  in  Himself  as  He  is  God, — and  what  He  does  here 
as  He  is  man. — As  He  is  God,  He  is  in  heaven  environed 
round  about  with  innumerable  angels,  who,  lying  prostrate 
before  His  feet,  adore  Him; — as  He  is  man,  he  is  present 
here  in  a  poor  chamber,  and  in  the  midst  of  poor  fisher- 
men. Himself  prostrate  at  their  feet,  to  wash  them  — As 
He  is  God,  "  He  is  clothed  with  beauty ;  the  Lord  is  clothed 
with  strength,"(6)  and  with  His  hands  hath  created  all 
things  ; — as  He  is  man,  He  puts  off  His  garments, — 
girds  Himself  with  a  towel, — and  with  His  hands  washes 
the  feet  of  His  own  creatures. 

But  in  particular,  our  Lord,  who  here  humbles  Him- 
self, is  infinitely  wise,  from  whom  nothing  is  concealed, 
neither  His  own  excellency,  nor  His  disciple's  iniquity 
who  sold  Him,  nor  the  basenesses  and  timorousness  of  those 
others  who  were  before  Him. — He  is  likewise  infinitely 
mighty,  because  His  eternal  Father  has  put  all  things 
into  His  hand  and  power,  communicating  to  Him,  as  He  is 
God,  His  omnipotency  in  virtue  of  His  divine  generation ; — 
and  as  He  is  man,  for  the  hypostatical  union  with  the 
Word  eternal — He  also  is  the  natural  So?i  of  Almighly 
God,  of  whom  He  was  begotten  from  all  eternity,  and 
came  into  the  world  to  redeem  it,  and  after  death,  to 
return  to  God,  to  sit  on  His  throne  upon  the  right  hand 
of  the  Father.     Knowing    all  which    most  perfectly  He 

(6J  Psal.  xcii.  1. 


ON  Christ's  washing  the  disciples'  feet.  113 

would  notwithstanding  humble  Himself  to  this  work ;  so 
that  He  did  not  humble  Himself,  as  though  He  were  igno- 
rant who  He  was,  nor  constrained  to  it  by  any  other,  nor 
that  He  Himself  was  basely  descended,  or  had  a  base 
intention,  or  proposed  to  Himself  any  abject  end, — but 
only  because  He  would  Himself,  and  for  the  love  of  us, 
take  on  Himself  the  form  of  a  servant,  perfectly  accom- 
plishing the  counsel  of  the  Wise  man,  Avho  says, — "  The 
greater  thou  art,  the  more  humble  thyself  in  all 
things."(7) 

Colloquy. — O  infinite  humility,  which  so  greatly 
shinest  in  a  person  of  snch  infinite  dignity,  to  confound 
the  pride  of  my  infinite  baseness  !  If  Jesus,  infinitely 
wise  and  powerful,  became  so  humble,  how  shall  1, 
being  so  notoriously  ignorant  and  feeble,  become  so 
proud  ?  If  the  Son  of  God,  who  came  from  God,  and 
who  returns  again  to  God,  abased  Himself,  "  taking 
the  form  of  a  servant,"(8)  how  shall  I,  that  am  the 
son  of  wrath  and  slave  of  the  Devil,  who  am  made  of 
dust,  and  shall  return  to  the  same  dust,  presume  to 
raise  up  myself,  and  to  seek  to  be  served  like  a  lord  ? 
0  humble  Jesus,  deliver  me  from  the  spirit  of  pride, 
and  ground  my  heart  in  profound  humility,  who  for 
so  many  respects  am  bound  to  humble  myself. 

2.  The  humility  of  our  high  Lord  was  loving  and  dili- 
gent, doing  all  this  work  by  Himself  alone,  without  the 
help  of  any  other,  in  sign  and  token  of  His  love.  For  He 
Himself  put  off  "His  garment,"  "  girded  Himself,"  "  put 
water  into  the  hasin,''''  bore  it  to  the  place  where  the  disci- 
ples sat,  prostrated  Himself,  and  "washed,"  not  thtir 
hands,  but  their  dirty  feet:  and  so  Himself  lovingly 
"  wiped  them  with  the  towel  wherewith  He  was  girded,'* 
pleasing  and  contenting  Himself  to  do  all  these  things  in  His 

(7)  Ecclus.  iii.  20.  (8).Pliil.  ii.  7. 

Vol.  IV.— 8. 


114  MEDITATION  Vlir. 

own  person; — teaching  me  this  to  exercise  the  works  of 
humility  and  charity  in  my  own  person,  rejoicing  more  to 
do  them  myself,  than  to  command  them  to  be  done  by 
others,  and  performing  every  humble  work  without  any 
mixture  of  boasting. 

Colloquy. — 0  most  loving  master,  who,  without 
speaking,  criest  out  aloud  : — "  Learn  of  me,  because  I 
am  meek  and  humble  of  heart  ;"(9)  grant  me  this  Thy 
meekness  and  loving  gentleness,  that  I  may  find  grace 
before  Thee,  whom  the  prayer  of  the  humble  and 
meek  have  always  pleased.     Amen. 

3.  But  if  the  humility  of  this  outward  work  be  so 
great,  much  greater  is  the  humility  and  the  care  ivhich 
it  represents,  and  which  He  exercised  towards  us  all ;  for 
being  the  Son  of  Almighty  God,  for  our  sakes  He  emptied 
Himself,  taking  the  form  of  a  servant,"' (10)  despoiled  Him- 
self of  the  garments  of  the  greatness  of  His  glories,  and 
girded  Himself  with  mortal  and  passible  flesh,  and  was 
subject  to  many  penalties;  and  upon  the  mount  of  Calvary 
consented  to  be  stripped  of  His  garments  with  great  igno- 
miny,— and  there  shed  forth,  instead  of  water,  all  the  most 
precious  blood  within  His  veins,  pouring  it  into  the  sacra- 
ments which  He  ordained,  by  it  to  wash  us  from  our  sins ; 
and  that  we  might  remain  clean.  He  willed  that  the  most 
pure  towel  of  His  sacred  Humanity,  with  which  He  was 
girded,  should  remain,  in  exterior  show,  foul,  bes potted, 
and  defiled. 

Colloquy. — 0  eternal  God,  what  shall  I  render 
Thee,  for  the  favours  which  Thou  hast  done  me  ?  I 
desire  to  despoil  myself  of  all  temporal  greatness,  and 
to  gird  myself  with  the  rigour  of  penance,  and  to  shed 
my  blood  for  the  love  of  Thee,  undergoing  those  pains 
which  Thou  dost  undergo  for  my  offences  :  and  after 
(9)  Mat.  xi.  29.  (10)  Phil.  ii.  7. 


ON  Christ's  washing  the  disciples'  feet.  115 

I  have  done  all  this,  I  will  still,  notwithstanding,  say, 
that  I  am  an  unprofitable  servant,(ll)  for  not  having 
done  the  least  part  of  that  which  my  blessed  Lord 
has  done  for  me. 

point  III. 

The  third  point  shall  be,  to  consider  what  'passed  between 
Christ  our  Lord,  and  St.  Peter,  when  He  came  to  wash  his 
feet,  and  the  mutual  words  and  speeches  that  passed 
between  them. 

1.  Peter,  standing  astonished  at  the  humility  of  His 
master,  said, — "  Domine  tu  mihi  lavas  pedes?" — "  Lord, 
dost  Thou  wash  my  feet  ?^^ (12)  In  wdiich  words  he  dis- 
covered a  lively  faith  of  the  excellency  of  Christ  our  Lord, 
and  of  his  own  baseness,  and  of  the  baseness  of  that  work, 
to  which  Christ  his  master  humbled  Himself.  And  from 
the  interior  consideration  of  all  this,  with  great  admiration 
and  astonishment  of  affection,  burst  forth  into  these 
words:  "Lord,  dost  thou  wash  my  feet?" — "  Thou  who 
art  infinite  God,  Creator  of  heaven  and  earth,  Lord  of 
Angels,  and  of  Seraphim,  stoopest  to  me.  Thy  servant, 
Thy  slave,  a  vile  sinner ;  and  with  those  hands  which  give 
sight  to  the  blind,  health  to  the  sick,  and  life  to  the  dead, 
wilt  wash,  not  my  head,  or  my  hands,  but  my  loathsome 
and  abominable  feet.  I,  Lord,  ought  to  serve  Thee,  and 
to  wash  Thy  feet;  nor  do  I  esteem  myself  worthy  to  do 
tliis  work,  and  wilt  Thou  wash  my  feet?'*  Hence  I  will 
learn  to  think  highly  of  Jesus  Christ,  and  very  basely  of 
myself,  and  making  comparison  of  that  which  a  God  so 
high  does  to  a  man  so  low,  I  will  draw  acts  of  admiration, 
of  thanksgiving,  and  of  imitation. 

2.  To  these  v/ords  of  St.  Peter,  which  proceed  from 
great  fervour,  Christ  our  Lord  made  answer  with  words, 
instructing   him    in    that    which    was    most    fit,    saying: 

(11)  Luc.  xvii.  10.  (12)  Joan.  xiii.  6. 


116  MEDITATION  VIII. 

"  What  I  do  tJiou  Icnowest  not  oiow,  hut  thou  shalt  know 
hereafter :\Vi)  As  if  He  had  said,  "  That  which  I  now  do 
contains  a  mystery  which  thou  under standest  not,  but 
afterwards  I  will  disclose  it  to  thee ;  for  the  present  suffer 
thyself  to  he  governed  hy  me!'''  Peter  answered,  "Thou 
shalt  never  wash  my  feet.''  Christ  replied:  "If  I  wash 
thee  not,  thou  shalt  not  have  part  with  me.''  How 
greatly  any  disobedience  and  rebellion  offends  Christ,  or 
any  little  insinuation  of  our  own  judgment,  notwithstand- 
ing it  be  hidden  under  the  cloak  of  humility  and  reve- 
rence ;  since  this  vice  alone  sufficed  to  cause  Christ  to  use 
to  Peter  that  fearful  threatening,  saying: — "  Thou  shalt 
have  no  part  with  me."  That  is  to  say :  "  Thou  shalt  no 
more  be  my  disciple,  nor  will  I  suffer  thee  any  more  in 
my  school  and  company,  nor  admit  thee  to  the  inheritance 
of  my  Kingdom!"  Whence  I  will  learn  nercer  to  resist  the 
will  of  God,  nor  of  my  superiors,  under  any  pretext  of 
apparent  virtue,  but  to  surrender  my  judgment  upon  the 
first  admonition,  and  upon  the  first  correction  of  love, 
before  the  second  of  threats  and  chastisements  fall  upon 
me.  For  although  I  were  as  intimate  with  Christ  as  was 
St.  Peter,  and  as  highly  favoured  of  the  eternal  Father  as 
he  was,  the  favour  endures  no  longer  than  the  obedience 
endures,  and  failing  in  it  by  uij  pertinacity,  the  favour 
also  presently  fails. 

Colloquy. — 0  good  Jesus,  mirror  of  all  perfection 
and  obedience,  suffer  me  not  to  be  deceived  by  my  own 
judgment,  preferring  it  before  Thine,  nor  under  any 
pretext  of  humility,  to  follow  my  own,  leaving  Thine, 
lest  so  terrible  a  threatening  fall  upon  me,  that  I  shall 
*'  have  no  part  with"  Thee.     Amen. 

3.  How  necessary  it  is  for  me  that  Christ  our  Lord  wash 
me,  and  cleanse  me  of  my  sins,   because,  unless   He  wash 

(13)  Joan.  xiii.  8. 


ON  Christ's  washing  the  disciples'  feet.  117 

me,  I  shall  "have  no  part  with"  Him.  And  for  this 
cause  Christ  said  not:  "  if  I  wash  not  thy  feet^"'  but,  "  if  I 
wash  thee  not,  thou  shalt  have  no  part  with  me." 

Colloquy. — 0  Saviour  of  the  world,  I  confess  that 
I  am  foul  and  defiled  with  innumerable  sins,  of  which 
I  cannot  "  wash"  myself,  for  to  sin  is  mine,  but  to 
pardon  them  is  Thine ;  wherefore  "wash  me  yet  more 
from  my  iniquity,  and  cleanse  me  from  my  sin  ;"(14) 
and  after  Thou  hast  once  washed  me,  wash  me  yet 
once  more,  that  I  may  have  a  greater  part  with  Thee, 
with  more  security  never  to  lose  it. 

POINT  IV. 

Consider,  fourthly,  the  effect  which  this  threatening  of 
Christ's  wrought  in  the  heart  of  St  Peter,  and  the  answer 
which  Christ  returned  him. 

1.  For,  first,  to  this  threatening  St.  Peter  answered: — 
"Lord,  not  only  my  feet,  but  also  my  hands  and  my 
head."  In  which  words  he  discovered  the  great  love 
which  he  bore  to  Christ  our  Lord,  and  the  great  account 
which  he  made  to  be  always  with  Him,  and  the  grief 
which  he  conceived  at  being  separated  from  Him.  And 
therefore  he  said: — "Lord,  if  to  have  part  with  Thee,  it  be 
needful  that  Thou  wash  me,  wash  not  only  my  feet,  but 
also  my  hands  and  my  head." 

Hence  I  will  learn  to  submit  myself  to  Almighty  God, 
and  my  superiors,  for  fear  lest  I  separate  myself  from  Him : 
for  this  fear  is  not  servile,  as  that  of  slaves,  but  a  filial 
fear,  and  the  fear  of  such  as  are  very  just ;  for  this  is  to 
give  myself  to  God,  and  not  to  want  God.  And  for  this 
cause  Christ  our  Lord  said  not  to  St.  Peter:  "  If  I  wash 
thee  not,  I  will  cast  thee  into  hell;"  but,  "if  I  wash  thee 
not,  thou  shalt  have  no  part  with  me,"   as  he  that  desired 

(U)  Psal.  1.  4. 


118  MEDITATION    VIII. 

to  be  obeyed  with  a  chaste,  not  with  a  base  or  servile 
fear. 

2.  To  this  reply  of  St.  Peter,  Christ  our  Lord  answer- 
ed, saying: — *'  He  that  is  washed,  needeth  not  but  to  wash 
his  feet,  but  is  clean  wholly;  and  you  are  clean,  but  not 
all.  For  He  knew  who  he  was  that  would  betray 
Him.' '(15)  In  which  words  He  would  teach  us,  that  he 
who  is  washed  by  baptism  and  penance  from  deadly  sins, 
although  he  be  supposed  to  be  wholly  "  clean,"  because  he 
has  that  cleanness  which  is  necessary  for  him  to  be  in 
the  grace  and  friendship  of  Almighty  God,  nevertheless 
needs  to  wash  his  feet  from  earthly  affections  and  from 
lighter  faults,  which  stick  to  them,  by  conversing  and 
dealing  in  earthly  affairs.  This  is  also  necessary  to  have 
part  with  Christ,  in  this  sense,  that  we  shall  not  enter 
into  heaven  till  we  be  cleansed  also  from  these  offences,  of 
which  Christ  Himself  must  also  cleanse  us. 

Hence  I  will  gather  how  great  an  evil  one  venial  sin  is,  as 
St.  Bernard  weighs, (16)  and  how  much  it  ought  to  be 
abhorred  for  two  reasons. — i.  Because  it  is  not  pardoned, 
but  at  the  expense  of  the  blood  of  Christ,  in  virtue  of 
which  we  are  warned  from  these  spots. — ii.  Because  it  is 
impossible  to  have  "  part  with"  Christ  in  heaven,  until  we 
are  washed,  either  in  this  life,  or  in  the  other,  with  the 
fire  of  purgatory.  And  because  the  bath  of  purgatory 
is  most  bitter,  as  we  have  said  in  the  last  meditation  of  tlie 
first  part,  it  will  be  great  wisdom,  since  every  day  I  defile 
myself  with  these  venial  sins,  to  wash  myself  often  in  the 
sweet  baths  which  Christ  hath  left  in  His  holy  Church. 

3.  Lastly,  I  will  consider  the  cause  why  Christ  our  Lord 
said: — "  You  are  clean,  but  not  all;"  wishing  by  these 
words  to  admonish  Judas  secretly  that  he  was  unclean,  and 
that  he  stood  in  need  of  being  washed,  under  pain  never 

(15)  Joan.  xiii.  10.  (16)  Serm.  in  Coen.  Dom. 


ON  Christ's  washing  the  disciples'  feet.  1 1 9 

more  to  have  part  with  Him.  And  by  the  way  He  also 
admonishes  me  that  I  look  diligently  if  I  be  clean  from 
grievous  sins,  for  amongst  many  clean  there  are  some  un- 
clean, and  perhaps  I  am  one  of  them,  and  although  it  be 
no  more  than  one,  yet  can  it  not  be  hid  from  Christ,  who 
sees  and  discerns  marvellously  well  who  are  clean  and  who 
are  not. 

point  v. 
Christ  our  Lord,  prosecuting  this  work  of  humility  and 
charity,  would  likewise  perform  the  same  to  Judas  himself, 
and  coming  with  the  basin  to  the  place  where  he  was, 
prostrating  Himself  at  his  feet,  He  washed  them  and 
wiped  them  with  the  towel,  as  He  had  done  the  others, 
and  even  with  greater  signs  of  charity  and  love,  in  order 
to  mollify  him.  And  it  is  to  be  believed  that  He  spoke 
to  his  heart,  saying: — "Oh,  Judas,  my  disciple  and  apostle, 
what  have  I  done  to  thee,  that  so  thou  dost  abhor  me  and 
determine  to  sell  me?  If  thou  hast  any  quarrel  against 
me,  behold  thou  hast  me  here  at  thy  feet,  do  with  me 
what  thou  wilt,  so  that  thou  neither  commit  any  sin,  nor 
cast  away  thyself  for  ever.  He  who  washes  the  feet  of 
thy  body  desires  to  wash  the  spots  off  thy  soul ;  refuse  not 
that  I  wash  thee,  for  otherwise  thou  shalt  never  'have 
part  with'  me,  and  if  thou  have  not  part  with  me,  thy 
part  shall  be  with  hypocrites  and  dissemblers,  in  that 
miserable  lake  where  shall  be  perpetual  '  weeping  and 
gnashing  of  teeth.'"  (17)  It  is  also  to  be  believed  that 
He  shed  tears  forth  of  His  eyes  for  the  hardness  and  misery 
of  that  wretched  soul,  and  mingled  them  with  the  water 
in  the  basin,  so  to  wash  his  feet  also  with  them,  but 
nothing  availed,  because  his  heart  was  hardened  and  pos- 
sessed of  Satan.  Yet  this  example  ought  to  teach  me  to 
profit  thereby  to  love  my  enemies,  doing  them  all  the 
(17)  Mat.  XXV.  30. 


120  MEDITATION   VIII. 

good  that  I  am  able,  to  reduce  them  to  the  true  frienship, 
first  of  God,  and  then  of  myself,  for  the  love  of  God. 

From  the  hardness,  also,  of  Judas,  I  should  learn  to  take 
example  by  other  men's  harms,  remembering  what  the 
Wise  man  says : — "  The  wicked  man,  when  he  is  come  into 
the  depths  of  sin,  Hecontemneth,''  (18)  and  that  "  no  man 
can  correct  him  whom"  God  "hath  despised,''  because  he 
first  has  despised  God. 

Colloquy. — 0  my  soul,  contemplate  with  attention 
the  two  examples  which  thou  hast  before  thee ;  one  of 
the  greatest  charity,  another  of  the  greatest  hardness 
that  ever  was  in  the  whole  world;  for,  could  any 
charity  ascend  higher  than  to  abase  God  Himself  to 
wash  the  feet  of  a  traitor  who  conspired  to  sell  Him  ? 
And  whither  could  the  malice  and  hardness  of  a  trai- 
tor's heart  extend  farther  than  not  to  be  mollified 
with  the  immense  charity  of  Him  who  laid  Himself 
prostrate  at  his  feet?  0  God  of  my  soul,  turn  my 
heart  of  stone  into  *'  a  heart  of  flesh,"(19)  that  so  I 
may  feel  Thy  divine  inspirations,  and  also  embrace 
Thy  loving  examples.     Amen. 

POINT  VI. 

Having  finished  washing  their  feet,  Christ  our  Lord  put 
off  the  towel  with  which  He  was  girded,  considering  in  them 
the  spots  of  others'  sins,  which  were  to  be  the  cause  that 
His  most  holy  humanity  was  to  be  dyed  with  His  own 
blood,  which  was  to  be  shed  to  deliver  us.  "  Then,  after 
He  had  washed  their  feet,  and  taken  His  garments,  being 
sat  down  again  He  said  to  them  :  Know  you  what  I  have 
done  to  you  ?  You  call  me  master  and  Lord,  and  you  say 
well,  for  so  I  am.  If,  then,  I,  being  your  Lord  and  master, 
have  washed  your  feet,  you  also  ought  to  wash  one  another's 
feet,  for  I  have  given  you  an  example,  that  as  I  have  done 

(18)  Prov.  xviii.  3;  Ecclu?.  vii.  14.  (19)  Ezech.  xxxvi.  26. 


ON  chkist's  washing  the  disciples'  feet.  12  L 

to  you,  so  you  do  also.... If  you  know  these  tilings,  you 
shall  be  blessed  if  you  do  them.  I  speak  not  of  you  all,  I 
know  whom  I  have  chosen."  (20) 

1.  Here  is  to  be  considered,  first,  what  that  demand  of 
Christ  our  Lord  meant : — "  Know  you  what  I  have  done 
to  you?"  that  is  to  say,  understand  you  the  mystery  con- 
tained in  this,  and  the  end  for  which  I  do  it?  Here  He 
gives  us  to  understand,  that  all  those  who  see  His  exterior 
works  do  not  understand  the  secret  and  spirit  of  them. 

Colloquy. — 0  celestial  master,  illuminate  my  eyes 
with  Thy  supernatural  light,  that  I  may  with  a  lively- 
faith  believe,  understand,  and  penetrate  the  things 
which  Thou  hast  done  for  us,  that  I  may  draw  fruit 
from  all  of  them,  to  Thy  honour  and  glory.     Amen. 

2.  I  will  consider  the  force  of  that  argument  which 
Christ  used: — *'If  I,  being  your  Lord  and  master,  have 
washed  your  feet,  you  also  ought  to  wash  one  another's 
feet;"  that  is  to  say,  that  you  exercise  one  to  another  the 
works  of  humility  and  charity,  since  I  have  employed  my 
whole  life  in  giving  you  example  of  this  virtue,  that  after 
my  example  you  also  may  exercise  yourselves  in  them. 

3.  Finally,  I  will  ponder  those  last  words : — "If  you  know 
these  things,  you  shall  be  blessed  if  you  do  them ;"  where 
He  teaches  us,  that  it  is  not  enough  to  know  the  examples 
of  the  virtues  which  He  gave  us,  unless  we  also  put  them 
into  execution,  nor  that  he  is  blessed,  or  elected  for  heaven, 
who  knows  them,  only  to  know  them,  unless  he  also  imitate 
them,  for  Judas,  who  was  there  present,  knew  them  well, 
but  did  not  imitate  them,  and,  therefore,  became  one  of 
the  reprobate. 

Colloquy. — 0  my  blessedness,  since  Thou  hast  done 
mc  so  great  a  favour,  as  to  let  me  know  what  Thou 

(20)  Joan.  xiii.  12. 


122  MEDITATION  YIII. 

hast  done  for  me,  let  it  please  Thee  that  I  execute  all 
that  which  Thou  commandest  me.  I  confess,  0  Lord, 
that  I  do  not  that  which  I  do  know,  nor  act  according 
to  what  I  understand,  for  which  cause  I  deserve  to  be 
"  beaten  with  many  stripes,"(21)  like  the  servant  who 
knew  the  Avill  of  his  lord,  and  did  not  according  to  it. 
Pardon  me,  dear  Lord,  my  past  errors,  and  move  me 
to  the  amendment  of  them,  that  so  I  may  be  of  the 
number  of  Thine  elect,  and  may  come  to  be  blessed, 
enjoying  Thee  for  ever.     Amen. 


(2.)  MEDITATIONS  ON  THE  MOST  HOLY  SACRA- 
MENT OF  THE  EUCHARIST. 

Having  ended  the  washing  of  the  apostles'  feet,  and  con- 
cluded the  discourse  which  He  had  with  them,  to  declare 
the  mystery  enclosed  therein,  He  would  give  to  them  other 
greater  signs  and  proofs  of  the  love  He  bore  them,  and 
other  more  singular  tokens  that  "  He  loved  them  to  the 
end,"  not  only  to  the  end  of  His  life,  but  even  until  the 
end  of  the  world ;  and  for  this  cause  He  would  institute  a 
most  excellent  Sacrament,  in  which  He  would  remain  with 
them  truly  and  really,  "  even  to  the  consummation  of  the 
world,"  (1)  making  them  a  solemn  and  continual  banquet, 
in  which  He  would  give  them  His  own  body  to  eat,  and 
His  own  blood  to  drink,  and  that  after  a  most  marvellous, 
sweet,  and  delightful  manner,  as  will  be  seen  in  the  ensu- 
ing meditations. 

(21)  Luc,  xii.  47.  (1)  Mat.  xxviii.  20. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.         323 


MEDITATION  IX. 

OF  chbtst's  actions  and  discourse  previous  to  his  institution  of 

THE   most   holy   sacrament,   REPRESENTING   TO   US   THE   DTSPOilTION 
WHICH   THOSE   ARE  TO   HAVE   WHO   APPROACH   TO   RECEIVE    IT. 

POINT     I. 

Consider  the  causes  why  this  washing  of  feet  preceded 
the  institution  of  this  sovereign  Sacrament. 

1.  The  first  was,  to  teach  us  the  great  purity  aud  clean- 
ness which  those  ought  to  have  who  come  to  receive  and  par- 
ticipate of  this  banquet,  not  contenting  themselves  Avith 
being  clean  and  exempt  from  mortal,  but,  as  far  as  they 
can,  even  from  venial  sins,  washing  their  feet  from  the 
dust  which  cleaves  to  them  by  means  of  earthly  affections ; 
for  Christ  being  purity  itself,  it  is  reason  that  we  receive 
Him  with  the  greatest  purity  it  is  possible  for  us,  washing 
ourselves  with  the  sacrament  of  Confession,  and  with  the 
water  of  tears,  beseeching  our  Lord  that  He  vouchsafe  so  to 
Avash  us  and  purify  us,  that  we  may  worthily  receive  Him. 
To  this  purpose  I  should  imagine  that  our  Lord  says  to  me 
that  which  He  said  to  St.  Peter: — "If  I  wash  thee  not, 
thou  shalt  have  no  part  with  me"  (2)  in  this  banquet,  be- 
cause thou  wilt  not  receive  those  fruits  and  contentments 
which  those  receive  who  approach  washed  and  pure. 

Colloquy. — 0  God  of  my  soul,  if  this  be  so,  wash 
"  my  head,  my  hands,  and  feet ;"  wash  my  thoughts, 
my  works,  and  affections ;  that  coming  to  this  banquet 
washed,  pure,  and  clean,  I  may  be  partaker  of  its 
fruits.     Amen. 

2.  The  second  cause  was,  that  it  was  a  custom  when  one 
person   entertained  another^  to  wash  his  feet,  in  sign  of 

(2)  Joan.  xiil.  8. 


124 


MEDITATION  IX. 


humility  and  charity,  and  for  this  reason  it  was,  that 
Christ  our  Lord  complained  of  the  Pharisee,  that  entering 
into  his  house  to  eat,  he  gave  Him  not  water  for  His  feet. 
(3)  By  the  practice  of  which  laudable  custom  our  Lord 
would  signify,  that  those  who  are  to  be  present  at  this 
banquet  ought,  in  imitation  of  Him,  to  exercise  themselves 
in  great  affections  of  humility  and  charity,  which  are  the 
two  best  dispositions  which  they  can  bring  to  this  blessed 
banquet,  humbling  themselves  before  Almighty  God  and 
before  men,  and  loving  God  with  their  whole  heart,  and 
all  men  for  God,  performing  towards  them  works  of  piety, 
with  reverence  and  charity. 

Colloquy. — 0  my  soul,  if  thou  desirest  to  enjoy  the 
banquet  of  Christ,  learn  first  the  lesson  which  He 
taught  thee,  when  He  said,  "  Know  you  what  I  have 
done  to  you  ?"  Follow,  therefore,  His  example,  that 
this  His  Sacrament  may  be  profitable  to  thee. 

POINT     II. 

Next  are  to  be  considered  the  causes  loliy  the  supper  of 
the  Faschal  lamb  preceded  the  mysterious  supper,  in  which 
this  divine  Sacrament  was  ordained  and  received,  which 
were  two  principal,  in  which  the  ^^wre  and  the  thing  figured 
might  agree  in  conformity. 

1.  The  first  cause  was,  to  give  us  to  understand  that  as 
that  Jamb  was  sacrificed  in  thanksgiving  for  the  benefit 
which  God  had  done  to  His  people,  in  delivering  them 
from  the  captivity  of  Pharao,  and  with  its  blood  sprinkling 
the  doors  of  the  houses  of  the  Hebrews,  that  the  angel  of 
God,  who  slew  all  the  firstborn  of  Egypt,  might  not  hurt 
them,  (4)  and  with  its  flesh  fortifying  those  who  were  to 
undertake  that  journey,  that  nourished  by  it  they  might 
begin  and  prosecute  it ; — even  so  this  lamb  of  God,  whose 
flesh  and  blood  is  in  this  Blessed  Sacrament,  is  sacrificed  in 
(3)  Luc.  vii.  44.  (4)  Exod.  xii.  29. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.         125 

the  holy  Mass,  in  memory  and  gratitude  of  the  sovereign 
benefit  which  Christ  our  Lord  imparted  to  us,  in  delivering 
us  from  the  captivity  of  the  Devil,  by  means  of  His  Passion 
and  death ;  (5)  in  whose  blood,  and  in  virtue  of  whom,  we 
are  delivered  from  the  death  of  sin,  as  also  from  eternal 
death,  and  are  sustained  and  comforted  with  His  precious 
flesh,  to  depart  forth  of  the  servitude  of  Egypt,  and  to 
begin  with  new  fervour  the  journey  of  virtue,  prosecuting 
it  till  we  arrive  to  life  eternal. 

Colloquy. — 0  lamb  of  God,  "  slain  from  the  begin- 
ning of  the  world,"(6)  not  in  Thy  holy  humanity,  but 
in  the  figures  of  it,  beginning  even  from  the  creation 
of  the  world  to  impart  the  graces  and  gifts  which 
Thou  wast  to  purchase  with  Thy  death  :  what  shall  I 
give  Thee  for  the  innumerable  benefits  which  Thou 
hast  purchased  for  me  with  this  Thy  precious  death  ? 
I  have  nothing,  0  my  Lord,  more  precious  to  give 
Thee,  than  to  offer  Thee  this  sacrifice  of  Thyself,  and 
to  receive  the  "  chalice  of  salvation"(7)  with  praises 
of  Thy  holy  name.  Deliver  me,  0  most  immaculate 
lamb,  from  the  servitude  of  the  Devil,  that  so  the 
firstborn  in  the  house  of  my  soul  die  not,  that  is  to 
say,  my  free  w^ill :  comfort  me  also,  that  I  may  walk 
through  the  desert  of  this  life,  until  I  finally  arrive  at 
the  rest  of  glory.     Amen. 

2.  The  second  cause  was,  to  teach  us  in  the  eating  of  the 
legal  lamb,  the  dispositiotis  which  are  required  in  us  to  eat 
this  divine  lamb,  figured  in  that  other. — i.  For  it  is  to  be 
eaten  with  "  the  loins  girded"  with  chastity,  mortifying  all 
the  sensual  delights  of  the  flesh,  because  this  lamb,  as  He 
is  most  chaste,  so  is  He  chiefly  delighted  with  virginal 
purity. — ii.  We  must  have  "5/io<?5"  on  our  feet,  a  watch- 
er) S.  Tho,  3,  p.  q.  Ixxiii.  art.  6. 
(6)  Apoc.  xiii.  8.  (7)  Psalm,  cxv.  13. 


126  MEDITATION  IX. 

ful  custody  of  the  heart,  and  of  all  our  affections,  that 
they  be  not  defiled  nor  polluted  with  the  touch  of  earthly 
things. — iii.  "  Holding  staves  in  our  hands,''''  (8)  placing 
our  confidence  in  the  cross  of  Christ  our  Lord,  and  in  His 
government  and  protection,  performing  works  agreeable 
and  pleasing  in  His  sight. — iv.  It  must  be  eaten  "  in  haste'' 
with  haste  of  spiritual  fervour,  shaking  off  all  slowness 
and  slothfulness  of  mind,  eating  this  lamb,  not  with  sloth, 
loathing,  or  want  of  relish,  but  with  hunger,  and  with 
gre'at  desire  to  eat. — v.  With  ^^  unleavened  hread^^  and 
'■'■with  wild  lettuce  f  that  is,  with  purity  of  soul,  without 
corruption  of  sin,  and  with  the  exercises  of  mortification 
bitter  to  the  flesh. — ^vi.  Nothing  of  it  must  be  eaten 
"r«w,''  nor  boiled  in  water,  but  '■'■roasted  vnthfiref  for  it 
is  not  to  be  eaten  without  having  first  considered  what 
this  meat  is,  and  that  not  with  a  cold  and  raw  considera- 
tion, but  with  such  meditation  as  causes  the  fire  of  love  to 
burn  in  the  heart. 

Pondering  these  six  things,  I  will  reflect  upon  myself 
with  blushes  and  confusion,  for  that  cold  disposition  with 
which  I  eat  this  celestial  lamb,  and  will  endeavour  for  the 
time  to  come  to  have  a  more  exact  and  perfect  disposition, 
saying  that  of  the  apostle: — "For  Christ  our  Pasch  is 
sacrificed  for  us,  therefore  let  us  feast,  not  with  the  old 
leaven,  nor  with  the  leaven  of  malice,  but  with  the  un- 
leavened bread  of  sincerity  and  truth."  (9) 

POINT  III. 

The  third  point  shall  be,  to  recal  to  memory  those  affec- 
tionate words  which  we  have  related  Christ  our  Lord  to 
have  spoken  to  His  apostles  at  the  beginning  of  the  supper, 
and  may  be  He  spoke  them  at  the  beginning  of  this  sacra- 
mental supper: — ''With  desire  I  have  desired  to  eat  this 

(8)  Exod.  xii.  11.  (9)  1  Cor.  v.  8. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.        127 

Pasch  with  you  before  I  suffer.  For  I  say  to  you,  that 
from  tills  time  I  will  not  eat  it,  till  it  be  fulfilled  in  tlie 
Kingdom  of  God."  (10) 

In  these  words  He  makes  known  to  us  two  things, 
which  admirably  dispose  us  worthily  to  receive  this  holy 
Sacrament. 

1.  That  we  ought  to  approach  with  a  very  great  and 
vehement  desire,  as  He  vehemently  desired  to  eat  this  sup- 
per with  His  disciples,  for  so  precious  a  lamb  deserves  to 
be  eaten  with  a  very  vehement  hunger  and  desire,  arising 
from  the  consideration  of  our  own  great  necessity,  and  of 
His  excellency  and  dignity,  for  no  necessity  can  be  greater 
than  ours,  nor  any  meat  more  excellent  than  His,  and 
consequently  no  hunger  ought  to  be  like  the  hunger  for  it. 

2.  That  we  ought  to  eat  this  lamb  every  time  as  if  it  were 
the  very  last,  and  as  one  who  never  were  to  eat  it  more 
unless  in  heaven,  for,  therefore  it  is  called  the  "  Viaticum," 
as  being  received  by  those  who  are  about  to  pass  to  the 
other  life.  And  if  I  communicate  with  this  affection,  my 
communion  will  be  both  devout  and  profitable  to  me,  call- 
ing to  mind  what  the  Wise  man  says: — "When  thou  shalt 
sit  to  eat  with  a  prince,  attend  diligently  what  is  set  before 
thee,  and  put  a  knife  to  thy  throat;"  (11)  that  is  to  say, 
eat  this  meat  offered  thee  by  the  Prince  of  heaven,  as  if  thou 
now  hadst  the  knife  sticking  in  thy  throat,  and  wert  upon 
the  point  of  giving  up  the  ghost,  and  eat  it,  having  first 
mortified  the  inordinate  affections  of  the  flesh,  and  as  thou 
wouldst  mortify  them  if  thou  knewest  for  certain  that  this 
were  to  be  thy  last  meal. 

Colloquy. — 0  King  of  heaven,  since  it  is  Thy  will 

that  I  sit  with  Thee  at  this  celestial  table,  give  me 

force  to  cut  off  entirely  all  affections  wliich  may  make 

me  unworthy,  preparing  myself  for  this  banquet,  as 

(10)  Luc.  xxii.  15.  (11)  Prov.  xxiii.  1. 


128  MEDITATION  X. 

one  that  is  ready  presently  to  pass  to  eternity,  where 
I  shall  enjoy  Thee  for  ever  and  ever.     Amen. 


MEDITATION  X. 

OF   THE   TIME,  PLACE,    AND   COMPANY,   CHOSEN   BY   HIM   FOR   INSTITUTING   THE 

BLESSEL'   SACHAMENT. 

POINT    I. 

Consider  first,  the  reasons  ichj  our  Lord  would  histitute 
this  most  holy  Sacrament,  the  night  before  His  Passion, 
and  the  cause  of  His  death ;  seeing  that  He  might  have 
deferred  its  institution  till  after  His  resurrection. 

1.  The  first  cause  was,  the  more  to  manifest  the  greatness 
of  the  love  He  hare  us,  since,  even  then,  when  men  were 
contriving  to  take  away  His  life  by  most  exquisite  tor- 
ments and  disgraces.  He  ordained  a  celestial  banquet 
which  should  give  them  life;  together  with  admirable 
favours  and  delights,  of  which  were  to  participate  a  great 
number  even  of  those  who  then  were  actually  plotting 
and  contriving  His  death.  In  this  He  teaches  us,  that  as 
the  injuries  and  persecutions  of  the  wicked  were  not  able 
to  quench  or  extinguish  His  charity,  nor  make  Him  desist 
from  providing  this  banquet  for  His  elect ;  so  no  crosses, 
no  disgraces,  nor  torments  ought  to  be  able  to  divert  the 
elect  from  His  holy  service,  or  to  withhold  them  from  this 
most  holy  banquet,  and  to  reap  its  most  copious  fruit. 
Hence  it  is  that  S.  Paul  cries  out,  saying: — "  Quis  ergo 
separabit  nos  a  charitate  Christi?  tribulatio?  an  an- 
gustia?"  &c. — "  Who  then  shalt  separate  us  from  the  love  of 
Christ  ?  tribulation  or  distress  ?"(1)  &c.  As  well  from  that 
which  He  bears  us,  as  from  that  which,  assisted  with  His 
grace,  we  ought  to  render  Him.  What  shall  be  able  to 
(1)  Rom.  viii.  35. 


ox  THE  IXSTITUTION  OF  THE  BLESSED  SACRAMENT.       129 

make  a  divorce  and  separation  between  these  two  charities 
and  friendships  ?  shall  tribulation  ?  or  anguish,  or  perse- 
cution, or  the  sword  ?  "  Certus  sum  enim,  quia  neque 
mors,  neque  -vita,"  &c.  "For  I  am  sure  that  neither 
death,  nor  life" — "  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ  Jesus 
our  Lord." 

Colloquy. — 0  sweet  Jesus,  I  am  most  assured  that 
no  persecutions  or  torments  whatsoever  shall  ever  be 
able  to  extinguish  Thy  charity,  seeing  that  even  in 
the  midst  of  them  Thou  hast  given  for  a  pledge  of  Thy 
love  Thy  sacred  body  for  meat,  and  Thy  precious 
blood  for  drink ;  for  which  charity  I  beseech  Thee  to 
grant  me  another  charity,  so  inflamed  and  so  fervent, 
that  no  persecution  be  ever  able  to  quench  it.     Amen. 

2.  To  manifest  to  us  the  hearty  desire  He  had  of  re- 
maining for  ever  with  us,  not  only  as  God,  but  also  as 
man.{2)  Insomuch  that  intending  to  withdraw  Himself  from 
us  as  regards  the  corporal,  visible,  and  ordinary  presence 
of  His  humanity,  He  contrived  a  means  to  remain  present 
with  us  in  another  manner,  yet  so  as  to  be  with  us  at  all 
times,  and  for  ever,  until  the  ending  of  the  world,  under 
the  forms  of  this  Blessed  Sacrament.  And  although  it 
had  been  sufficient  to  have  instituted  it  a  little  before  His 
ascending  to  heaven.  He  would  nevertheless  ordain  it  be- 
fore His  Passion,  that  He  might  leave  registered  even  in 
His  mortal  life,  this  manner  of  abiding  with  mortal  men, 
for  the  love  of  whom  He  had  instituted  this  Sacrament. 
And,  moreover,  to  manifest  hereby  His  infinite  charity, 
that  even  when  men  would,  through  envy  and  rancour, 
cast  Him  out  of  the  world.  He  contrived  to  leave  Himself 
with  them  in  the  world,  after  another  manner,  full  of  piety 
and  of  love. 

(2)  S.  Tho.  3,  p.  q.  Ixxiii.  art.  9. 
Vol..  IV.— 9. 


130  MEDITATION  X. 

Colloquy. — 0  beloved  of  my  heart,  if  Thou  so  much 
desirest  to  be  always  with  me,  I  ought  much  more  to 
desire  to  be  always  with  Thee,  beholding  Thee  present 
in  every  place,  as  Thou  art  God,  and  in  this  holy  Sa- 
crament, as  Thou  art  Man.  Oh  that  I  could  be  con- 
tinually present  in  the  Church  when  this  divine  mys- 
tery is  celebrated,  and  where  this  divine  Sacrament  is 
offered  up,  to  enjoy  the  presence  of  it  ?  But  not  being 
able  to  do  that  w^hich  I  desire,  I  will  do  what  I  am 
able  by  endeavouring  as  often  as  possible  to  be  present 
at  it,  both  in  body  and  soul,  and  always  with  my  heart 
and  affection. 

3.   That  the  world  might  never  want  a  memory  of  His 

most  sacred  Fassion,{3)  and  some  sacrifice  ordained  to 
appease  and  glorify  Almighty  God;  forasmuch,  therefore, 
as  in  this  supper,  and  by  His  Passion,  the  memory  of  the 
Paschal  lamb,  togetlier  with  the  sacrifices  of  the  old  law 
ceased.  He  would  at  the  same  time  institute  this  divine 
Sacrament  and  Sacrifice,  to  serve  us  for  a  memory  and 
representation  of  His  Passion,  by  Avhich  the  fruit  and 
virtue  of  it  might  be  applied  to  us.  And  although,  as  we 
said  before,  it  had  sufficed  to  have  instituted  it  after  His 
resurrection,  yet  would  He  not,  but  preferred  that  it 
should  be  done  before  His  Passion;  because  the  nature  of 
vehement  love  is  rather  to  hasten  the  benefit  that  it  in- 
tends to  bestow  upon  the  beloved  object  than  to  defer  it. 
That  He  might  also  by  this  oblige  us  the  more  to  have  a 
tender  memory  of  Himself,  because  those  things  which 
fathers  commend  to  their  children  at  the  time  of  their 
death,  are  wont  to  make  a  deeper  impression  in  their 
memory. 

Colloquy, — 0  most  loving  Father,  seeing  that  at 
that  hour  it  pleased  Thee  to  leave  so  lively  a  memory 

(3)  Luc.  xxii.  19. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACPwAMENT.       131 

of  Thy  Passion  and  death,  "  I  will  be  mindful  and  re- 
member, and  my  soul  shall  languish  within  me,"(4) 
even  to  the  last  gasp  of  my  life.  "  If  I  forget  Thee, 
let  my  right  hand  be  forgotten,  and  let  my  tongue 
cleave  to  my  jaw,  if  I  do  not  remember  Thee."(5) 

POINT    11. 

Consider  the  place  which  our  Lord  chose  for  the  institu- 
tion of  this  Sacrament,  together  with  the  mysteries  con- 
tained in  it. 

For,  first,  He  chose  "  a  Imye  dining  room  furnished," ((y) 
offered  to  Him  with  a  hearty  good  will,  by  a  man  whose 
name  is  not  mentioned,  and  which  our  Lord  accepted  of, 
accommodated,  and  made  use  of  for  several  of  His  myste- 
rious works.  For, — i.  besides  the  eating  of  the  Paschal 
lamb  in  it,  and  the  institution  of  this  holy  Sacrament,  the 
apostles  after  the  Passion,  together  with  the  Blessed  Virgin, 
retired  themselves  into  the  same  place.(7) — ii.  Our  Lord 
there  appeared  to  them  after  His  resurrection. — iii.  There 
also  they  assemble  themselves  to  make  their  prayers,  ex- 
pecting the  coming  of  the  Holy  Ghost,  who  in  the  same 
place  descended  upon  them  in  tongues  of  fire. — iv.  From 
this  place  did  the  apostles  issue  forth,  to  go  and  preach 
the  law  of  the  Gospel. (8) 

And  although  this  hall  be  principally  the  figure  of  the 
Catholic  Church,  in  which  only,  and  not  out  of  it,  it  is 
lawful  to  eat  this  holy  lamb  and  receive  the  gifts  and 
graces  which  proceed  from  it ;  yet  is  it  also  a  figure  of  the 
devout  soul,  into  which  Christ  our  Lord  enters  and  makes 
His  abode,  by  the  means  of  this  divine  Sacrament.  Which 
soul  ought  to  be  large,  and  very  spacious  for  the  reception 
of  celestial  gifts, — ample,  by  the  latitude  of  charity  and 

(4)  Thren.  iii.  20.  (5)  Psal.  cxxxvi.  5. 

(G)  Marc.  xiv.  15;  Luc.  xxii.  12. 

(7)  Joan.  XX.  19,  (8)  Act.  i.  13;  ii.  3. 


132  MEDITATION  X. 

love  of  God  and  our  neighbour, — long,  by  the  longanimity 
of  hope, — and  strewed,  and  furnished  with  all  sorts  of 
virtues,  which  are  the  hangings  and  ornaments  of  that 
living  abode  which  God  inhabits;  for,  as  the  heavens 
are  tapestried  with  stars,  so  ought  the  soul  to  be  well 
furnished  and  adorned  with  holy  virtues. 

Colloquy. — 0  eternal  God,  seeing  it  is  Thy  gracious 
pleasure  to  come  and  enter  into  this  poor  habitation 
of  my  soul,  behold  how  little  it  is,  how  narrow  and 
poor,  without  any  ornament  or  decking  at  all ;  enlarge 
it,  I  beseech  Thee,  with  Thy  gifts,  replenish  it  with 
charity,  dilate  it  with  confidence,  adorn  it  with  Thy 
virtues  ;  "  Inclina  coelos  tuos,  et  descende  ;"  '^  Bow 
down  Thy"  starry  "  heavens,"(9)  and  engrave  in  me  a 
lively  figure  of  them,  to  the  end  that  I  may  be  made 
a  worthy  habitation  for  Thee.     Amen. 

The  mystery  of  the  two  disciples,  Avho  went  to  prepare 
this  hall,  also  serves  to  this  purpose,  as  has  been  declared 
in  the  seventh  meditation. 

2.  How  much  does  our  Lord  esteem  a  good  and  prompt 
will  of  receiving  Him,  making  no  account  of  the  greatness, 
or  magnificence  of  the  world;  and  for  this  cause  He 
suppressed  the  name  of  the  man  that  lent  Him  his  house, 
to  show  by  this  that  He  neither  makes  any  account  nor 
cares  much  whether  he  be  rich  or  poor,  noble  or  ignoble, 
wise  or  ignorant,  that  is  to  receive  Him  into  his  soul; 
provided  that  he  oifer  Him  that  which  he  has  with  a  right 
good  heart  and  devout  will,  inspired  into  him  by  Al- 
mighty God,  man  consenting  to  it. 

3.  When  He  enters  into  a  soul  that  receives  Him 
w^orthily,  He  appropriates  and  takes  her  to  Him  for  His 
oion ;  and  makes  her  a  place  of  prayer,  discovers  to  her 
His  high  mysteries,  communicates  to  her  the  gifts  of  the 

(9)  Psal.  cxliii.  5. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       133 

Holy  Ghost,  and  finally  makes  her  issue  forth,  to  publish 
His  greatness,  and  to  assist  her  neighbour. 

Colloquy. — Blessed  is  that  soul  whose  happy  lot  it 
is  to  be  made  the  receptacle  of  Jesus  Christ,  in  which 
He  takes  pleasure  to  inhabit,  and  therein  to  work 
His  holy  mysteries.  Come,  dear  Lord,  into  the  habi- 
tation of  my  heart,  and  take  it  for  Thine,  for  I  will 
not  henceforth  that  it  be  any  longer  mine. 

POINT  III. 

Consider  the  company  of  persons  which  our  Lord  chose, 
to  institute  in  their  presence  this  holy  Sacrament,  and  to 
make  them  participant  of  the  same,  namely.  His  apostles, 
amongst  whom  it  is  the  more  certain  opinion,  as  S. 
Thomas  holds,  (10)  that  Judas  was  present,  who  was  not 
as  yet  gone  out  of  the  hall  to  work  his  treason.  Consider, 
therefore,  the  difference  that  there  was  between  the 
eleven  apostles  and  this  traitor;  for  the  other  eleven  were 
there  present  both  in  body  and  spirit,  with  due  attention 
and  reverence,  beholding  and  understanding  what  our 
Saviour  did,  and  receiving  this  divine  meat  with  singular 
devotion,  receiving  it  very  differently  from  ordinary  food. 
Whereas  Judas  was  present  there  in  body  only,  his  spirit 
being  wholly  plunged  in  his  wicked  intentions,  insomuch 
that  he  took  no  heed  at  all,  nor  understood  what  our  Lord 
did,  so  that  he  swallowed  down  this  bread  of  life  without 
distinguishing  between  this  and  ordinary  bread :  and  there- 
fore did  not  profit  but  greatly  hurt  himself  by  receiving 
it ;  for  presently  he  Avent  forth  from  thence  to  betray  his 
master,  and  in  the  end  died  most  miserably,  according  to 
the  doctrine  of  S.  Paul: — "Whosoever  shall  eat  this  bread 
or  drink  the  chalice  of  the  Lord  unworthily,  shall  be 
guilty  of  the  body  and  of  the  blood  of  our  Lord, "(11)  no 

(10)  D.  Tho.  3,  p.  q.  Ixxxi.  art.  2.  (11)  1  Cor.  xi.  27. 


134  MEDITATION    XI. 

less  than  if  he  should  betray  Him  to  His  enemies.  And 
for  this  cause,  many  fall  sick,  become  every  day  weaker 
and  weaker,  and  die  amongst  you  disastrously. 

Therefore,  fearing  to  do  such  an  injury  to  a  body  so 
venerable,  I  ought  to  endeavour  to  assist  at  this  banquet 
in  the  same  manner  as  the  apostles  did,  by  being  present 
both  in  body  and  in  spirit,  with  due  attention,  reverence 
and  devotion,  ruminating  and  pondering  with  myself  what 
our  Lord  does  here  for  me,  as  also  what  I  ought  to  do  in 
receiving  Him,  withdrawing  my  heart,  not  only  from  evil 
things,  but  also  from  all  other  affairs  whatever ;  attentive, 
as  the  Wise  man  says,  to  "  consider  diligently  what  that  is 
set  before"  me.  (12) 


MEDITATION  XL 

ON    THE   MlRACrLOCS    CONVEBSTOX   WROUGHT    BY  CHBIST   OF  BUEAD  IKTO    HIS  BODY, 
AND  OF  THE  MANNEB.  IN  WHICH  HIMSELF  AND  HIS  APOSTLES  COMMUNICATED. 

POINT     I. 

Consider  first,  that  our  Lord,  sitting  at  the  table,  took 
into  His  blessed  hands  one  of  those  loaves  which  were  there 
placed  and  pronouncing  these  words:—*' Hoc  est  corpus  me- 
um"(l) — "This  is  my  body,"  in  virtue  of  them,  changed 
the  substance  of  bread  into  His  most  sacred  body:  so  that 
w4iat  was  before  the  utterance  of  these  words  true  bread, 
directly  the  words  were  finished,  was  converted  into  His 
true  body,  covered  only  with  the  exterior  species  or  acci- 
dents of  bread. 

Upon  this  truth  of  our  faith  I  ought  to  ponder,  first, 
the  infinite  wonders  which  our  Lord  manifested  in  this 
work,  especially  His  infinite  wisdom,  omnipoteiicy,  bounty, 
and  charity. 

(12)  Prov.  xxiii.  1. 

(1)  Mat.  xxvL  26;  Marc.  xiv.  22;  Luc,  xxii.  18;  1  Cor.  xi.  24. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       135 

1.  He  manifests  His  wisdom  in  inventing  siicli  an  in- 
effable means  of  communicating  Himself  to  men,  and  giving 
them  the  food  of  life,  Avhich  means  certainly  could  not 
have  been  found  out  but  by  the  infinite  knowledge  of 
God  alone.  And  even  as  in  the  works  of  the  Incarnation, 
the  wisdom  of  God  marvellously  appeared,  in  finding  out  a 
means  of  uniting  together  two  such  extremes,  as  God  and 
man,  in  the  unity  of  one  Person  for  our  remedy; — so  in 
this  mystery  of  the  Eucharist  the  same  wisdom  no  less 
appears  in  having  invented  a  means  of  joining  together 
God  made  man,  with  the  forms  of  bread  and  wane,  in  a 
sacrament  for  our  sustenance.  Hence  will  I  draw  affec- 
tions of  admiration,  joy,  and  thanksgiving,  rejoicing  wath 
myself  that  I  have  a  God  so  wise,  praising  Him  for  the 
inventions  of  His  wisdom,  and  forcing  my  judgment  by 
acts  of  faith  to  believe  that  which  He  invented  by  it,  for 
it  is  no  great  marvel  if  He  who  is  so  infinitely  wise  can 
do  that  which  I  can  no  way  comprehend. 

Colloquy. — 0  most  wise  Jesus,  in  whom  are  hid  all 
the  treasures  of  the  knowledge  and  wisdom  of  Al- 
mighty God,  give  me,  I  beseech  Thee,  some  little  par- 
cel of  this  w^isdom,  that  I  may  know  and  esteem  this 
favour,  and  give  Thee  thanks  for  it  as  I  ought. 
Amen. 

2.  The  omnipotency  of  Christ  our  Lord  here  appears  in 
this,  that  with  one  only  word,  and  in  a  moment.  He  works 
infinite  miracles,  as  well  in  the  bread  as  in  His  body  itself, 
linking  and  uniting  them  together  for  our  sustenance; 
for  in  an  instant  He  changed  and  converted  the  substance 
of  bread  into  His  blessed  body,  there  remaining  nothing 
but  the  bare  accidents  of  bread  with  which  to  cover  the 
body;  which  also  He  disposes  in  such  a  manner,  that  it  i» 
whole  and  entire  in  every  little  particle  of  the  Host;  so 
that  He  is,  "Totus  in  toto,  et  totus  in  qualibet  parte:'' — 


136  MEDITATION   XI. 

all  in  the  whole,  and  all  in  everi/  part,  without  dividing  the 
body,  although  the  Host  be  divided,  which  thing  I  am  to 
believe  entirely  with  a  lively  faith ;  for,  to  believe  He  can 
do  this,  it  suffices  that  He  is  omnipotent; — and  to  believe 
that  indeed  He  Jias  done  this,  it  suffices  that  He  has 
it. 


Colloquy. — 0  the  greatness  of  the  omnipotency  of 
Jesus  Christ !  what  is  tliis  Thou  dost,  O  most  mighty 
Saviour ;  to  sustain  a  miserable  worm  Thou  dost  alter 
the  whole  order  of  nature,  framing  Thy  body  after  a 
new  and  stupendous  manner,  thereby  to  accommodate 
it  to  the  weakness  and  incapacity  of  Thy  slave  I 
Blessed  be  Thy  omnipotency,  by  which  1  beseech 
Thee  to  vouchsafe  to  alter  me  into  a  new  man,  that  I 
may  enjoy  the  fruit  of  it.     Amen. 

3.  The  hijinite  hounty  and  charity  of  our  Lord  is  here  dis- 
covered with  the  greatest  arguments  that  could  be  given 
for  our  sustentation.  For,  as  the  eternal  Father  manifested 
His  exceeding  bounty  and  charity  in  giving  to  the  world 
the  most  precious  thing  He  had  to  save  it,  namely,  His 
Son,  (2)  with  whom  He  likewise  gave  us  all  things,  the 
more  fully  to  complete  our  redemption,  even  so  did  the 
Son  of  God  discover  His  excessive  bounty  and  charity  in 
giving  the  most  precious  and  dearest  thing  He  had  for  our 
sustenance,  namely,  Himself,  and  His  sacred  body,  to- 
gether with  all  whatsoever  it  contained  (3)  As  if  a  king 
having  a  rich  coffer  full  of  treasures  of  gold  and  silver,  of 
pearls  and  jewels  of  infinite  value,  should  say  to  some  one 
about  him,  "Take  this  coffer  for  thyself,''  in  giving  him 
the  coffer,  gives  him  likewise  together  with  the  same  all 
that  is  contained  in  it: — even  so  our  sovereign  King,  in 
giving  us  His  body  and  His  most  holy  flesh,  also  gives  us 
His  blood,  His  soul.  His  divinity,  together  with   all  the 

(2)  Joan.  iii.  16.  (3)  Rom.  viii.  32. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       137 

treasures  of  His  merits  and  satisfactions,  that  we  should 
enjoy  them  as  our  own,  desirous  to  be  always  with  us, 
and  to  be  our  companion,  our  banquet  and  our  constant 
delight. 

Colloquy. — 0  my  best  beloved,  how  shall  I  prove 
my  gratitude  for  such  a  bounty  and  charity,  as  in  this 
Blessed  Sacrament  Thou  dost  manifest  to  us  ?  Thou, 
Lord,  givest  me  the  best  thing  Thou  hast,  I  therefore 
will  give  Thee  the  best  thing  I  have  ;  Thou  dost  give 
me  Thyself,  together  with  all  that  depends  thereon, 
and  I  here  offer  Thee  myself,  with  all  that  is  mine,  my 
body,  my  soul,  my  blood,  and  my  life  ; — in  a  word,  all 
that  1  can  or  may  any  way  have,  I  offer  and  consecrate 
to  Thy  service ;  assist  me,  dear  Lord,  to  accomplish 
this  my  desire,  in  gratitude  for  the  much  which  1  owe 
Thee,  for  so  inestimable  a  benefit.     Amen. 

4.  Christ  our  Lord  discovers  in  this  the  mo  st  fervent  zeal 
which  He  has  of  our  salvation,  in  inventing  such  a  means 
to  apply  to  us  by  Himself  the  fruits  of  His  Passion, — inso- 
much that  He  might  then  justly  say: — "  Zelus  Domus  tuse 
comedit  me;'* — "  The  zeal  of  Thy  house  hath  eaten  me."(4) 
For  it  hath  not  only  eaten  and  consumed  my  honour,  my 
goods,  and  my  life,  but  it  has  made  me  myself  small,  or 
become  food,  and  even  suffer  myself  to  be  eaten,  to  give 
health  and  life  to  those  that  inhabit  my  house. 

Colloquy. — 0  sweet  Jesus,  I  give  Thee  humble 
thanks  for  the  burning  zeal  that  Thou  hast  for  Thy 
Father's  house,  which  is  Thy  Church :  and  as  my 
soul  is  also  Thy  house,  for  the  nourishment  of  which 
Thou  hast  made  Thyself  meat ;  grant  me,  I  beseech 
Thee,  such  a  fervent  zeal  of  Thy  glory,  that  to  main- 
tain the  same  I  would  suffer  myself  to  be  eaten,  and 
even  to  be  torn  and  pulled  in  pieces.     Amen. 

(4)  Psal.  Ixviii.  10. 


138  MEDITATION  XI. 

POINT  II. 

Consider  the  great  mysteries  that  are  contained  in  those 
words  which  our  Lord  spake  when  He  consecrated  the  bread. 
St.  Luke  reports  that  He  said: — '"'•  Hoc  est  corpus  memn 
quod  pro  vohis  datur."' — "  This  is  my  body,  which  is  given 
for  you.  "(5) 

1.  He  does  not  say: — "  This  is  a  Jigure  or  a  representa- 
tion of  my  body;"  but, — "This  is  my  body,"  real  and  true; 
— thereby  to  declare  the  real  presence  of  His  most  holy 
body,  as  also  to  give  us  most  excellent  proofs  and  argu- 
ments of  His  mercy  and  paternal  providence  towards  us  ;(6) 
for,  to  feed  and  sanctify  us  spiritually  it  had  been  suffi- 
cient that  this  Sacrament  had  consisted  of  pure  bread,  as 
being  only  representative  of  Christ  our  Lord ;  in  the  same 
manner  as  in  Baptism  pure  and  simple  water  washes  and 
sanctifies  us;  but  the  infinite  charity  of  our  Lord  did  not 
content  itself  herewith,  but  would  that  His  own  body,  and 
His  own  person,  should  be  in  this  Blessed  Sacrament,  and 
should  sanctify  us,  to  declare  to  us  the  great  love  He  bore 
us,  and  His  anxiety  to  feed  and  cherish  us.  For  that 
which  a  man  does  himself,  he  does  with  greater  love, 
greater  compassion,  greater  diligence,  and  providence,  just 
as  the  mother  that  greatly  esteems  and  loves  her  child, 
will  not  permit  that  any  other  nurse  than  herself,  give  it 
suck,  nor  that  it  be  nourished  with  any  other  milk  than 
with  her  own,  but  she  herself  nurses  and  nourishes  it  with 
the  milk  of  her  own  breasts,  which  she  most  carefully  and 
tenderly  offers  to  it,  having  a  motherly  care  and  compas- 
sion of  her  child's  necessities.(7) 

Colloquy. — 0  most  tender  Father,  0  mother  and 
nurse  most  compassionate  !  Why  do  I  not  melt  and 
dissolve  myself  to  serve  Thee  with  love,  doing  for 

(5)  Luc.  xxii,  19;  1  Cor.  xi.  24. 
(6)  S.  Th.  3,  p.  q.  Ixxviii.  art.  2.  (7)  Ose.  xi.  3. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       139 

Thee  what  Thou  dost  for  me  ?  I  will  not  content 
myself  for  time  to  come  to  observe  that  which  Thou 
commandest  for  the  accomphshment  of  Thy  precepts, 
but  I  will  also  most  exactly  follow  Thy  holy  counsels. 

2.  He  does  not  say: — "  This  is  a  piece  or  part  of  my 
body,  or  of  my  flesh;"  but, — "This  is  mi/  hody,''''  whole,  per- 
fect, and  entire.  For  although  the  least  particle  of  this 
flesh  had  been  sufficient  to  have  sanctified  us,  yet  would 
He  put  there  His  whole  body  entirely.  His  head.  His  eyes, 
His  ears.  His  mouth.  His  tongue.  His  breast.  His  heart, 
His  hands,  and  His  feet,  to  signify  that  with  His  sacred 
members  He  would  sanctify  every  member  of  him  that 
should  receive  Him,  and  so  entirely  heal  the  whole  man. 
With  His  eyes  He  will  sanctify  my  eyes; — with  His  heart 
my  heart; — and  with  His  hands  my  hands; — like  Eliseus 
the  prophet,  who,  to  raise  to  life  the  dead  child,  contracted 
and  shrunk  himself  up,  joining  his  eyes,  his  mouth,  and 
his  hands,  to  the  eyes,  mouth,  and  hands  of  the  child,  and 
by  this  means  gave  it  life.  In  like  manner,  when  I 
receive  this  Blessed  Sacrament,  I  will  speak  to  Him, 
and  discourse  upon  His  sacred  members,  saying : 

Colloquy. — 0  sweet  Jesus,  seeing  that  to  give  life 
to  my  soul  Thou  hast  so  shrunk  up  Thyself  in  this 
Blessed  Sacrament,  sanctify,  I  beseech  Thee,  with  Thy 
eyes  and  ears,  my  eyes  and  ears  in  such  a  manner 
that  I  only  see  and  hear  what  shall  be  pleasing  to 
Thee ;  with  Thy  tongue  purify  mine,  that  it  speak 
not  anything  that  may  oifend  Thee  ;  with  Thy  hands 
and  feet  fortify  mine,  that  I  may  execute  Thy  holy 
will.  0  my  best  beloved,  open  the  eyes  of  Thy 
mercy,  and  look  upon  me,  and  illuminate  mine,  that  I 
may  know  Thee,  and  with  a  lively  faith  believe  in 
Thee.  Open  Thy  ears,  and  hearken  to  my  prayers, 
sobs,  and  groanings,  making  mine  open  also,  that  I 
may  hear  Thy  word,  and  obey  Thy  holy  law.     Open 


140  MEDITATION  XI. 

Thy  mouth,  and  Thy  most  blessed  tongue,  and  speak 
somewhat  to  my  heart,  whereby  my  mouth  may  be 
opened  to  bless  Thee,  and  my  tongue  never  cease  to 
magnify  Thee.  Open,  0  my  Lord,  Thy  breast,  and 
enlarge  Thy  heart  to  harbour  me  within,  that  it  may 
burn  and  wholly  inflame  me  with  the  fire  of  Thy  love. 
Stretch  forth  Thy  hands,  and  touch  me  with  them, 
that  mine  may  be  sanctified  in  the  works  they  do. 
By  the  steps  of  Thy  most  holy  feet,  I  beseech  Thee, 
that  Thou  direct  my  steps  conformably  to  Thine,  and 
that  my  whole  body  may  be  a  lively  portraiture  and 
resemblance  of  the  sanctity  and  purity  which  shone  in 
Thine.     Amen. 

3.  Ponder  these  words : — "  Hoc  est  corpus  meum,  quod 
provobis  tradetur." — "  This  is  my  body,  which  shall  be  deli- 
vered for  you." (8)  Which  words  teach  us  that  there  is  the 
same  body  which  was  to  he  sold,  delivered,  and  put  to  death 
for  us:  and  that  the  self-same  body  that  was  delivered  up 
to  death,  delivered  itself  to  be  eaten:  both  the  one  and 
the  other,  proceeding  from  one  and  the  self- same  love  He 
bore  us.  I  will  also  consider,  in  this  most  holy  body,  the 
five  wounds  that  He  received  in  His  Passion,  which  are 
the  marks  of  His  death,  and  of  our  life;  by  which  I  will 
beseech  Him  to  revive  and  sanctify  me,  and  vouchsafe  to 
hide  me  within  them,  saying  to  Him : 

Colloquy. — 0  most  holy  body  of  my  Lord  and 
Saviour,  pierced  upon  the  cross  with  nails,  and  with  a 
lance,  receiving  thereby  five  cruel  wounds,  and  now 
in  heaven,  and  also  in  this  most  holy  Sacrament,  with 
the  selfsame  wounds,  most  bright  and  most  resplen- 
dent :  I  adore  Thee,  I  praise  and  glorify  Thee,  and 
beseech  Thee,  that  by  the  same  sacred  wounds  Thou 
wilt  vouchsafe  to  heal  mine,  and  with  Thy  holy  grace, 
to  convert  into  beauty  and  splendour  the  foulness  and 
ignominy  which  by  my  fault  I  am  fallen  into. 

(8)  1  Cor.  xi.  8, 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       141 
POINT  III. 

Our  Lord  communicated  all  His  apostles;  in  which 
consider  the  exceeding  devotion  with  which  they  received  and 
ate  this  most  blessed  bread. 

1.  For,  at  the  same  instant  God  wrought  another  mira- 
cle of  His  omnipotency  in  the  hearts  and  understand- 
ings of  these  rude  fishermen  and  imperfect  disciples, 
illuminating  them  with  an  extraordinary  light,  that 
with  a  lively  faith  they  might  most  assuredly  believe, 
that  that  which  was  under  the  form  of  bread,  was  indee  d 
the  true  body  of  their  master;  insomuch  that  they 
received  it  with  the  love  and  reverence  which  they  bore 
Him,  and  ravished  in  admiration  at  this  new  miracle,  on 
the  one  side  they  trembled  out  of  a  regardful  respect,  and 
on  the  other  side  their  hearts  leaped  for  joy  that  they 
were  to  put  Him  into  their  bowels. 

Colloquy. — 0  sacred  apostles,  beseech  your  master 
and  mine  that  He  vouchsafe  to  give  me  that  holy  fear 
and  love  with  which  you  communicated,  that  I  may 
receive  Him  with  the  same  profit  with  which  you  then 
received  Him.     Amen. 

2.  Consider  the  great  sweetness  and  affections  that  the 
apostles  felt  in  this  first  communion,  which  no  doubt  were 
so  excellent,  that  they  from  that  time  acknowledged  the 
infinite  dignity  and  excellency  of  this  divine  meat,  prov- 
ing by  experience  how  far  this  divine  bread  differed  from 
that  which  they  had  eaten  but  a  little  before.  Only  that 
unfortunate  wretch,  Judas,  found  in  this  food  no  taste  nor 
savour,  because  he  ate  it  without  either  faith,  reverence,  or 
any  manner  of  attention ;  all  which,  that  I  may  the  better 
conceive,  I  may  piously  discourse  upon  the  eleven  apos- 
tles, pondering  with  myself  the  manner  in  which  each  of 
them  then  communicated.     St.  Peter,  therefore,  reviving 


142  MEDITATION  XI. 

and  quickening  his  faith,  might  perhaps  say  to  that  which 
was  contained  in  this  bread: — "  Tu  es  Christus  filius  Dei 
vivi," — "  Thou  art  Christ,  the  Son  of  the  living  God." 
And  it  may  be  that  our  Lord  might  answer  him: — "  Beatus 
es  Simon,  Bar-jona,"  &c.  "Blessed  art  thon,  Simon  Bar- 
jona,  because  flesh  and  blood  have  not  revealed  this  to 
thee,  but  my  Father  who  is  in  heaven."(9)  And  when 
our  Lord  gave  him  the  consecrated  bread,  with  the  same 
lively  faith,  full  of  reverence,  he  might  say  within  him- 
self:— "  Exi  a  me  Domine  quia  homo  peccator  sum." — 
*'  Depart  from  me,  because  I  am  a  sinful  man,  O  Lord."(10) 
Yet,  for  obedience,  did  he  take  it  and  eat  it.  I  may  like- 
wise consider  in  St.  John,  how  he  did  revive  his  affections 
of  love,  beholding  his  master,  not  only  join  him  to  Him- 
self, but  also  enter  into  his  very  breast;  and  therefore  he 
remained  so  absorbed  with  the  ecstasy  of  the  excessive 
love,  that  this  mystical  supper  being  ended,  he  reclined 
upon  the  breast  of  our  Saviour,  where  he  fell  into  a  most 
sweet  slumber  of  contemplation. 

O  that  I  could  have  a  faith  and  reverence  like  that  of 
St.  Peter's,  and  a  love  and  charity  like  that  of  St.  John's, 
to  receive  my  Lord  as  they  received  Him!  0  how  well 
did  Christ  our  Lord  recompense  the  pains  they  had  taken 
in  preparing  the  supper  of  the  lamb ;  for  on  them  doubt- 
less, as  on  those  who  were  the  most  fervent  and  best 
beloved,  did  He  bestow  a  better  portion. 

Colloquy. — Obtain  for  me,  0  glorious  apostles,  that 
spirit  with  which  you  communicated,  that  I  may  like- 
wise participate  of  the  same  sweetness,  that  you  tasted 
in  it.     Amen. 

(In  this  manner  may  I  reason  upon  the  rest  of  the  apos- 
tles, according  to  the  devotion  that  I  may  imagine  to  have 
been  in  every  one  of  them.) 

(9)  Mat.  xvi.  17.  (10)  Luc.  v.  8. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       143 
POINT  IV. 

Our  Lord,  as  the  common  opinion  of  holy  men  is,,(ll) 
taking  into  His  hands  a  piece  of  this  most  holy  bread,  com- 
municated Himself,  both  to  encourage  His  apostles  to  eat, 
as  also  to  give  them  an  example  of  that  reverence, 
modesty,  and  devotion,  with  which  they  were  to  receive 
Him.  Because  He  Avould  in  everything  instruct  us,  first 
by  example  rather  than  by  precept,  and  by  works  rather 
than  by  words.  And  so  as  He  would  receive  Baptism,  so 
would  He  likewise  receive  the  holy  communion.  O  what 
reverence  and  great  devotion  did  He  show  exteriorly,  when 
this  morsel  approached  near  to  His  mouth,  beholding  the 
divinity  which  was  united  to  the  bread  He  received !  O  how 
did  His  most  holy  soul  even  leap  within  Him  at  the  new  and 
unaccustomed  joy  it  felt  when  He  ate  and  received  Him- 
self, by  reason  of  the  contentment  He  felt  in  having  insti- 
tuted so  admirable  a  Sacrament. 

Colloquy. — 0  sweet  Jesus,  that  I  could  receive 
Thee  with  that  love  and  reverence  with  which  Thou 
then  receivedst  Thyself,  imitating  Thee  as  far  as  I 
may.  Dear  Lord,  I  oifer  Thee  Thine  own,  in  place 
of  that  which  is  wanting  in  me,  and  by  the  same  I 
beseech  Thee  to  give  me  as  great  a  portion  of  it  as  is 
possible,  considering  that  all  this  of  right  is  due  to  so 
excellent  a  majesty. 


MEDITATION  XII. 

ON   THE   CONVERSION   OF   THE    WINE    INTO   CHBIST's   BLOOD    AND    OF    THE 
UNSPEAKABLE   TREASURES   WHICH   LIE    HID    IN    IT. 

POINT    I. 

After  the  consecration  and  communion  of  bread,  our 
Lord  took  into  His  hands  a  cup  of  wine  and  said: — "  This  is 
(U)  S.  Th.  3,  p.  q.  Ixxxi.  art.  5. 


144  MEDITATION   XII. 

tlie  chalice  of  my  blood,  of  the  new  Testament,  wliich  shall 
be  shed  for  you,  and  for  many,  unto  remission  of  sins."(l) 
By  virtue  of  which  words,  the  wine  was  converted  into 
His  precious  blood. 

1.  In  this  I  will  consider  the  infinite  charity,  liberality, 
and  omnipotency  of  Christ  our  Lord, (2)  which  appeared 
in  this,  that  He  would  put  into  this  chalice  all  Hia  blood, 
not  reserving  so  much  as  one  only  drop,  and  this  for  our 
comfort  and  consolation;  for,  without  all  doubt,  it  had 
been  sufficient  for  our  sanctification,  that  there  had  been 
no  more  quantity  of  blood  in  the  chalice,  than  there  was 
of  wine,  or  one  only  drop  of  His  blood,  yet  would  He  shed 
into  that  chalice  all  the  blood  of  His  veins,  of  His  head, 
of  His  heart,  of  His  arms,  and  of  His  whole  body,  giving 
it  all  to  us  liberally,  and  without  limitation,  declaring  to 
us,  by  this  argument.  His  love  and  liberality;  as  also  to 
invite  me  hereby  to  employ,  if  need  were,  every  drop  of 
my  blood  in  His  holy  service. 

2.  But  His  charity  and  liberality  goes  yet  further^ 
since  He  not  only  gives  us  His  blood,  but  also  bestoAvs 
upon  us  the  most  precious  vessel  in  which  it  is  contained,  no 
otherwise  than  if  a  prince  should  offer  us  some  excellent 
wine  to  drink  out  of  a  cup  of  gold,  set  with  precious 
stones,  and  should  at  the  same  time  say  to  us,  "  take  the 
wine,  and  the  cup  also;"  for  even  so  our  Lord  Jesus 
Christ  both  gives  us  His  precious  blood,  and  the  vessel  in 
which  it  is  contained,  which  are  His  veins.  His  flesh,  and 
His  most  holy  body.  His  soul,  and  His  divinity,  that  all  may 
be  made  our  meat  and  drink. 

Colloquy. — 0  immense  charity,  0  most  holy  prodi- 
gality, how  shall  not  I,  dear  Lord,  give  Thee  all  that 

(1)  Mat.  xxvi.  28;  Luc.  xxii.  20;  Marc.  xiv.  24. 
(2)  S.  Th.  3,  p.  q.  Ixxxvii.  art.  3. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       145 

I  have,  seeing  that  Thou  dost  give  me,  and  that  after 
SO  admirable  a  manner,  all  that  Thou  hast ! 

3.  This  word  "  mj/,"  likewise  is  not  void  of  great 
mystery ;  of  my  own  blood,  not  the  blood  of  another  body- 
In  this  He  manifests  to  us  that  His  charity  is  far  different 
from  that  of  kings  and  princes  of  the  earth,  who  drink  the 
blood  of  their  vassals  and  subjects,  make  havoc  of  it,  and 
with  it  defend  their  dominions,  and  conquer  those  of  other 
men;  but  Christ  our  Lord  gives  to  drink  to  His  subjects 
of  His  own  precious  blood ;  for  He  is  very  frank  and  libe- 
ral of  it,  and  gains  them  treasures  and  kingdoms  by 
means  of  it. 

Colloquy. — 0  sovereign  King,  not  a  tyrant,  but  a 
Father,  and  a  most  loving  and  tender  Father,  who 
gives  life  and  sustenance  to  Thy  subjects  and  children, 
by  nourishing  them  with  the  blood  of  Thy  own  veins, 
to  the  end  we  may  all  be  of  Thy  royal  blood,  making 
us  "  genus  electum,  regale  Sacerdotium,  gens  sancta," 
"  a  chosen  generation,  a  kingly  priesthood,  a  holy 
nation."(3)  Oh  that  all  Christian  people  knew  their 
race  and  blood,  by  it  to  prize  and  value  themselves 
accordingly,  imitating  Thy  holy  and  generous  virtues. 

POINT  II. 

1.  Our  Lord  called  this  chalice  of  His  blood  His  "  New 
Testament."  First,  to  declare  by  this  the  excellence  of 
the  New  Testament  above  the  Old,  which  consisted 
of  nothing  but  the  blood  of  beasts,  inasmuch  as  they 
represented,  and  were  a  figure  of,  the  blood  of  Christ; 
but  the  New  Testament,  in  the  very  blood  of  our  Lord 
Jesus,  in  which  it  was  founded,  established,  and  confirmed. 
I  will,  therefore,  represent  to  my  consideration,  how  our 
Lord,  the  night  of  His  Passion,  made  His  last  will  and 

(3)  1  Pet.  ii.  9. 
Vol.  IV.— 10, 


146  MEDITATION  XII. 

testament,  conveying  many  legacies  and  promises  of  infi- 
nite value:  they  comprehend  all  the  treasures  of  grace,  and 
of  glory,  which  God  imparts  to  His  elect. 

2.  In  this  testament  He  promises  us  the  pardon  of  our 
sins,  and  consequently  of  the  eternal  pains  which  we  had 
deserved  for  them,  promising  us  the  grace  of  adoption  of 
the  children  of  God,  together  with  charity,  and  all  the 
virtues  and  gifts  of  the  Holy  Ghost,  and  of  the  inheritance 
of  the  Kingdom  of  heaven,  which  is  eternal  beatitude,  and 
that  He  will  hear  our  prayers,  that  He  will  assist  us  in 
our  afflictions,  and  help  us  in  all  our  actions;  of  all  which 
legacies  and  promises  His  blood  is  the  assurance,  the  gage, 
the  pledge,  the  evidence  of  the  writ  of  privilege,  by  which 
we  must  obtain  that  which  our  Lord  Jesus  has  purchased 
for  us,  and  that  which  He  hath  promised  and  bequeathed 
to  us  in  His  Testament;  having,  therefore,  this  privilege 
with  us,  it  ought  to  be  to  us  an  occasion  and  motive  of 
great  affections  of  love  and  confidence,  of  joy  and  assurance 
of  our  salvation.  When,  therefore,  we  hear  Mass,  or  com- 
municate, we  ought  boldly  and  with  great  confidence  to 
oflter  to  the  eternal  Father  this  blood  for  the  obtaining  of 
all  that  has  been  said,  saying  to  Him: — 

Colloquy. — 0  eternal  Father,  I  here  present  to 
Thee  the  most  precious  blood  of  this  chalice,  as  an 
authentic  charter  of  the  testament  of  Thy  Son,  by 
which  He  promised  me  that  Thou  shouldst  give  me 
whatsoever  I  demand  of  Thee  ;  and  seeing  that  Thou 
art  the  executor  of  this  His  will,  accomplish  in  me, 
I  beseech  Thee,  His  testament,  in  granting  me  that 
which  I  require.     Amen. 

3.  Our  Lord  Jesus  also  left  us  in  this  His  last  testament 
most  excellent  counsels  and  admonitions,  as  the  new  com- 
mandment of  loving  one  another,  the  observation  of  His 
precepts,  and  all  that  belongs  to   the  works  of  humility. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.        147 

patience,  and  Christian  perfection,  for  to  all  tliis  is  the 
blood  available,  which  is  contained  in  this  chalice,  and  by 
it  we  obtain  force  for  the  accomplishing  of  it,  endeavour- 
ing, as  the  proverb  says,  to  "  have  blood  in  our  eyes,"  that 
is  to  say,  ever  to  show  ourselves  valiant  and  resolute  in 
His  divine  service. 

POINT  III. 

Consider,  thirdly,  that  which  Christ  our  Lord  said  to 
His  apostles  concerning  His  blood,  viz: — "  Which  shall  he 
shed  for  you^  and  for  many^  unto  remission  of  sins  y 

1.  It  "  shall  he  shed  for  you^^''  which  He  rhed  as  well  to 
move  them  to  compassion  and  grief,  as  to  great  love  and 
thankfulness,  as  if  He  had  said : — "  Behold,  I  here  give  you 
the  very  same  blood  which  with  great  pains  and  torments 
I  am  to  shed,  not  for  any  respect  or  profit  of  my  own,  but 
for  yours^  and  for  your  salvation;  take,  then,  compassion 
of  me,  who  so  liberally  pour  it  out  for  your  sakes,  and 
Jove  me,  seeing  that  I  so  dearly  love  you."  And,  as  He 
said  these  words,  "Provobis,''  "for  you,"  speaking  to  many, 
so  might  He  likewise  have  said  the  same  to  every  one  in 
particular,  "  Hie  est  sangiiis,"  &c. — "  This  is  my  blood 
which  I  shed  for  fAee,"  And  so  may  I  imagine  with  my- 
self that  He  says  the  same  to  me. 

Colloquy.  — 0  most  loving  Redeemer,  who  hast  so 
painfully  poured  out  Thy  precious  blood  for  ni  ,  and 
dost  bestow  it  on  me  in  this  Blessed  Sacrameaj  with 
so  great  love,  give  me  grace,  I  beseech  Th*ie,  that  I 
may  have  compassion  of  Thy  pains,  and  answer  to  this 
Thy  love,  by  my  loyal  services. 

2.  He  says: — "Qui  pro  multis  effundetur" — "Which 
shall  be  shed /or  many  ;^''  that  is  to  say,  for  all  men  in  the 
world.  Quoad  siijlcientiam,  as  to  the  sufficiency; — and 
also  for  many.   Quoad  ejjicaciam, — as    to  the  efficacy  and 


148  MEDITATION  XII. 

fruit  they  draw  from  it;  and  it  is  put  into  this  chalice  for 
all  those  for  whom  it  has  been  shed.  Of  this  He  makes 
mention  that  we  might  understand  His  great  liberality, 
since  there  is  no  man  in  the  world,  be  he  ever  so  wretched, 
for  whom  He  has  not  shed  His  blood,  and  whom  He  does 
not  invite  to  partake  of  its  fruit,  be  he  but  a  very  slave, 
and  the  scum  and  refuse  of  the  earth. 

Colloquy, — 0  most  liberal  Saviour,  seeing  that  one 
only  drop  of  Thy  precious  blood  suffices  for  the  whole 
world,  apply,  I  beseech  Thee,  the  value  of  it  to 
"  many,"  to  the  end  that  "many"  may  enjoy  its  fruit. 
Amen. 

3.  He  adds: — "  Qui  effundetur  in  remissionem  peccafo- 
rwm" — "Which  shall  be  shed  unto  remission  of  sins,^'' 
without  limiting  either  the  number  or  the  enormity  of 
them,  since  there  is  no  number  of  sins  so  huge,  nor  any 
sin  so  enormous  and  abominable,  which  cannot  be  pardon- 
ed in  this  blood :  even  the  sins  of  those  tyrants  and  tormen- 
tors themselves,  who  with  more  than  devilish  cruelty  shed  it, 
might  by  this  blood  have  been  pardoned,  it  having  been 
shed  likewise  for  them,  and,  if  they  themselves  had  wished 
it,  they  might  easily  have  obtained  pardon. 

Colloquy. — 0  most  precious  blood  of  the  lamb 
Jesus,  in  virtue  of  which  we  may  all  wash,  and  make 
white  our  garments,  cleansing  our  souls  from  the  spots 
of  sin,  wash,  whiten,  cleanse,  and  beautify  my  soul,  by 
blotting  out  the  blemishes  of  sin,  covering  them  with 
the  virtues  of  Thy  divine  grace.     Amen. 

This  word  also,  efFundetur,  "shall  be  shed,"  must  be 
considered,  which  represents  to  us,  that  it  will  issue  out  of 
His  body,  not  drop  by  drop,  distilling  thence  sparingly, 
but  that  it  will  gush  forth  in  great  abundance,  and  from 
every  part  of  His  body,  as  we  shall  declare  in  the  medita- 
tion following. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.         149 

4.  The  fourtli  point  may  be  concerning  the  manner  how 
our  Lord  Jesus,  together  with  His  apostles,  drank  this 
chalice,  pondering  what  we  have  said  before  about  the 
bread. 


MEDITATION  XIIL 

ON   THE  SACRAMENTAL   SPECIES   OF  BREAD  AND   WINE,   AND   OF  THAT  WHICH 
IS  REPRESENTED    TO   US   BY    IT. 

This  meditation,  and  the  next  following,  may  serve 
when  we  hear  mass,  taking  some  certain  points  out  of  the 
same,  to  exercise  acts  of  devotion  concerning  that  mystery 
which  is  represented. 

POINT  I. 

First,  consider  the  cames  of  our  Lord's  instituting  this 
Sacrament  in  two  distinct  and  different  forms  or  species,  of 
bread  and  wine,  putting  in  the  one  principally  His  body, 
and  in  the  other  His  blood,  supposing  that  the  body  is 
truly  with  the  blood,  and  the  blood  with  the  body  inse- 
parable. 

Of  this  there  are  two  principal  causes. 

1.  The  fiist,  to  signify  that  the  banquet  which  He  made 
us  was  a  most  complete  banquet,  for,  as  in  earthly  banquets 
both  meat  and  drink  are  set  upon  the  table,  so  would  He 
also  that  there  should  be  in  this  heavenly  banquet,  not- 
withstanding that  through  His  power  and  infinite  excel- 
lency the  one  is  joined  to  the  other,  and  that  the  least 
portion  or  parcel  of  the  same  banquet  both  satisfies  our 
hunger  and  quenches  our  thirst ;  for  which  I  am  to  give 
Him  infinite  thanks,  rejoicing  within  myself  to  see  Him  so 
perfect  in  all  His  works. 

2.  The  second  cause  and  more  important  was,  to  signify 
that  all  His  most  precious  blood  was  entirely  separated 


150  MEDITATION    XIII. 

from  Ms  body  in  His  Passion,  shedding  it  for  our  sins  with 
most  grievous  pains  and  torments;  when,  therefore,  hear- 
ing Mass,  I  shall  see  first  the  host  alone  elevated  by  the 
priest,  and  then  the  chalice,  I  ought  to  call  to  my  remem- 
brance this  painful  separation,  revolving  with  myself  that 
into  this  chalice  is  poured  all  the  blood  that  our  blessed 
Lord  shed  on  the  night  and  day  of  His  Passion  five  several 
times,  namely,  by  sweat  in  the  garden,  by  whips  at  the 
pillar,  by  the  thorns,  by  the  nails,  and  by  the  lance  on  the 
cross;  and  so  discoursing  through  every  one  of  them,  I 
may  make  to  our  Lord  colloquies  of  demands,  accompanied 
with  affections  of  love,  of  thanksgiving,  and  of  compunc- 
tion for  my  sins,  in  the  following  manner : — 

Colloquy. — 0  most  precious  blood  of  my  Lord 
Jesus,  which  was  shed  in  the  garden  of  Gethsemane, 
by  the  pores  of  His  body,  with  excessive  heaviness 
and  agony  of  His  soul ;  I  rejoice  to  see  thee  gathered 
together,  and  put  into  this  chalice,  to  be  adored  by  all 
the  faithful.  1  adore  and  glorify  thee  as  much  as  I 
am  able,  and  beseech  thee  that  thou  wilt  vouchsafe 
to  deliver  me  from  those  eternal  heavinesses  and  ago- 
nies, which  I  have  deserved  for  my  sins,  since  for  them 
it  was  that  thou  wast  shed.     Amen. 

Colloquy. — 0  most  precious  chalice,  full  of  that 
blood  of  my  Lord  Jesus  that  streamed  down  from  His 
shoulders,  all  torn  with  whips  and  scourges,  and  also 
with  the  same  that  issued  from  His  head,  when  it  was 
pierced  with  most  sharp  thorns,  inebriate  me,  I  be- 
seech thee,  with  the  divine  liquor  of  this  most  precious 
blood,  that  I  may  be  wholly  converted  into  the  love  of 
Him,  that  shed  it  for  the  love  of  me.     Amen. 

Colloquy. — 0  most  loving  Jesus,  who  hast  placed 
in  this  chalice  the  blood  which  Thou  didst  shed  upon 
the  cross,  issuing  from  the  holes  which  the  nails  made 
in  Thy  hands  and  feet,  and  from  the  wound  with 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.         J  51 

which  the  lance  was  made  in  Thy  side.  What  shall 
I  render  Thee,  0  my  Lord,  for  so  great  a  benefit,  but 
only  to  offer  to  Thee  the  selfsame  blood  in  this 
"  chahce  of"  my  "  salvation,"(l)  glorifying  thereby 
Thy  holy  name  '/     Amen. 

POINT    II. 

Consider,  secondly,  the  causes  why  Christ  our  Lord 
would  that  the  conversion  of  the  bread  and  wine  into  His 
body  and  blood  should  be  made  invisible/,  the  visible  acci- 
dents of  bread  and  wine  still  remaining  to  cover  them, 
seeing  that  He  could  easily,  if  He  had  pleased,  have  made 
some  visible  change,  or  else  have  put  there  some  exterior 
sign,  that  might  have  manifested  the  interior  majesty 
which  is  there  enclosed. 

1.  The  first  cause  was  on  the  part  of  our  Lord  Himself, 
to  humble  Himself  and  to  give  us  a  rare  and  continual  ex- 
ample of  humility,  as  also  of  most  heroic  patience;  for  even 
as,  in  the  Incarnation,  He  who  was  the  Son  of  God  "  de- 
based Himself,  taking  the  form  of  a  servant,"  covering  the 
majesty  of  His  divinity  with  the  baseness  of  His  humanity, 
on  account  of  which  He  was  by  many  unknown,  contemned 
and  evil- treated,  us  if  He  had  been  but  a  mere  man; — 
even  so  in  this  Sacrament,  He  who  was  jointly  true  God 
and  true  Man,  would  humble  Himself,  by  taking  sacra - 
mentally  this  exterior  figure  of  bread  and  wine,  and  would 
under  it  cover  the  excellency  both  of  His  divinity  and 
humanity,  which  thing  is  in  like  manner  the  cause,  that 
many  not  knowing  llira  contemn  Him,  and  evil  treat  Him, 
and  oftentimes  tread  Him  under  foot,  as  if  He  were  but 
mere  bread  and  mere  wine,  all  which  He  suffers  with 
great  patience,  without  once  showing  any  sign  of 
revenge,  in  order  that  we  may  learn  the  same  from  His 
example. 

(1)  Psal.  cxv.  13. 


152  MEDITATION  XIII. 

Colloquy. — 0  most  humble  and  most  patient  Lord, 
I  give  Thee  thanks  for  the  rare  humiHty  and  patience 
which  here  Thou  didst  exercise  for  our  example  ;  as- 
sist me,  0  Lord,  to  follow  Thy  example,  hiding  that 
wliich  may  give  among  men  any  occasion  of  vain 
honour,  and  patiently  enduring  whatsoever  contempt 
or  injury  I  may  receive  at  their  hands.  Illuminate 
our  eyes  with  the  light  of  Thy  holy  faith,  that  we  may 
beheve  and  reverence  the  infinite  majesty  that  lies  hid 
under  this  veil ;  for,  the  more  Thou  dost  vouchsafe  to 
humble  Thyself  for  the  love  of  us,  the  more  reasonable 
is  it  that  we  should  exalt  Thee,  and  magnify  Thee  for 
ever  and  ever.     Amen. 

2.  The  second  cause  was,  that  we  on  our  parts  might 
have  a  new  and  continual  exercise  of  a  generous  faith,  by 
renouncing  and  denying  all  our  senses,  together  with  the 
reasonings  wliich  our  understanding  draws  from  them,  cap- 
tivating and  submitting  it  to  that  which  faith  dictates  to 
us ;  and  hence  it  is,  that  in  the  words  of  the  consecration 
of  the  chalice,  our  Lord  calls  this  sacrament  "  Mysterium 
fidei,"  "  a  mystery  of  faith,"  as  a  name  peculiarly,  and  by 
a  certain  excellency,  proper  to  this  sacrament.  And  truly 
one  of  the  greatest  miracles  that  our  Lord  worked  that 
night,  was,  as  we  have  said  before,  so  suddenly  to  change 
the  hearts  and  understandings  of  the  apostles,  as  to  make 
them  firmly  believe  that  the  same  thing  which  He  held  in 
His  hands,  by  the  pronouncing  of  the  words,  "  This  is  my 
body,"  presently  ceased  to  be  bread,  and  became  wholly 
converted  into  the  body  of  Him  who  spoke  the  words ; 
when,  therefore,  I  communicate  or  hear  Mass,  or  do  but 
enter  into  the  Church,  it  is  an  admirable  way  of  quicken- 
ing and  reviving  in  me  the  acts  of  faith,  to  exercise  my 
senses  in  this  manner. 

Colloquy. — I  beheve,  0   Lord,  that  although  my 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.        153 

eyes  see  the  colour  and  figure  of  bread,  yet  is  it  no 
more  bare  bread,  but  Thyself.  0  Son  of  the  living 
God,  "brightness  of"  the  Father's  "glory,  and  the 
figure  of  His  substance."(2) — "  Dilectus  mens,  candi- 
dus  et  rubicundus,  electus  ex  millibus." — "  My  beloved 
white  and  ruddy  chosen  out  of  thousands."(3)  I  be- 
lieve, my  God,  that  although  with  my  sense  of  smelling 
I  smell  the  odour  of  bread  and  wine,  yet  under  the 
same  Thou  art  there  hidden,  true  Jacob,  the  odour  of 
whom  resembles  the  odour  of  a  field  covered  over  with 
ears  of  corn,  "  which  the  Lord  has  blessed."(4)  I  be- 
lieve, likewise,  that  although  my  taste  savours  bread, 
and  that  my  touch  feels  the  qualities  of  bread,  never- 
theless there  is  no  more  any  earthly  bread,  but  Thou 
Thyself,  "  the  living  bread,"(5)  who  camest  down  from 
heaven,  the  fountain  of  all  sweetness  and  delight.  O 
most  sweet  Saviour,  illuminate  my  understanding  in 
the  same  manner  that  Thou  didst  illuminate  that  of 
Thine  apostles,  that  I  may  know  and  understand  with 
a  lively  faith  the  infinite  beauty  that  is  enclosed  there- 
in, and  that  I  may  be  comforted  with  the  most  sweet 
odour  of  Thy  virtues,  and  sustained  and  recreated 
with  the  pleasing  sweetness  of  their  delights. 

3.  A  third  cause  of  this  may  also  be  pondered,  which 
was  to  animate  our  confidence,  and  to  give  us  a  courage 
and  boldness  to  touch  Him,  receive,  and  eat  Him,  for  if 
He  were  not  thus  covered  and  veiled,  who  would  be  so 
hardy  as  to  approach  Him;  so  that  the  same  love  that 
moved  Him  to  remain  here  with  us,  also  caused  Him  to 
remain  thus  dignified,  in  order  that  we  might  enjoy  Him 
with  a  more  excellent  and  indissoluble  union,  at  such  time 
as  we  receive  Him  within  us. 

Colloquy. — 0  blessed  be  such  a  love,  that,  forgetful 
of  His  own  greatness,  accommodates  Himself  to  our 

(2)  Hebr.  i.  3.  (3)  Cant.  v.  10.  (4)  Gen.  xxvii.  27r 

(5)  Joan,  vi.  51. 


.154  MEDITATION  XIII. 

weakness,  lest  otherwise  such  poor  worms  should  have 
stood  affrighted,  or  fled  away  from  so  great  a  majesty. 

POINT  III. 

Consider  the  causes  why  our  Lord  Jesus  would  remain 
with  us  under  the  foi  ms  of  bread  and  wine,  rather  tlian 
under  any  visible  thing,  applying  the  same  to  our  spiri- 
tual profit. 

1.  The  first  cause  was,  to  unite  and  join  Himself  to  us, 
not  only  spiritually  as  He  is  God,  but  also  corporally  as 
Jle  is  man,  and  that  with  the  closest  union  that  possibly 
could  be,  for  there  is  nothing  that  so  much  unites  itself 
to  man,  as  the  meat  and  drink  he  takes,  which  does  not 
barely  cleave  to  the  exterior  only,  but  entering  at  the 
mouth,  penetrates  further  to  his  very  bowels,  and  there  is 
united  and  incorporated  with  them;  and  even  as  true  love 
has  the  force  to  unite  him  that  loves  Avith  the  thing  that 
is  loved, — so  our  most  loving  Jesus  would  not  content 
Himself  with  remaining  near  to  us,  or  about  us,  but  He 
would  also  enter  into  us,  and  with  this  sacramental  union 
cause  the  spiritual  union  of  perfect  love. 

Colloquy. — 0  most  loving  Jesus,  how  dost  Thou 
not  abhor  to  enter  into  the  bowels  of  so  corrupt  and 
putrefied  a  body  as  mine  ?  what  is  the  cause  of  this 
but  only  the  excess  of  Thy  love,  which  lays  aside  all 
greatness,  that  it  may  unite  itself  to  our  baseness ; 
unite  me,  then,  loving  Lord,  to  Thee  with  perfect 
union  of  charity,  in  such  a  manner  that  I  may  never 
be  separated  from  Thee  for  all  eternity.     Amen. 

2.  The  second  cause  was,  to  signify  that  lie  works  within 
our  souls  all  the  effects  ivhich  bread  and  whie  are  wont  to 
work  within  our  bodies,  because  by  His  presence,  and 
through  the  grace  which  He  communicates  to  us  in  this 
divine  Sacrament,  He  nourishes,  conserves,  and  augments 


[  ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       155 

our  spiritual  life,  He  fortifies  and  exMlarates  the  heart. 
He  resists  and  refrigerates  the  perverse  and  pernicioug 
heat  of  self-love,  and  repairs  the  damages  we  receive  there- 
by; in  a  word.  He  makes  us  like  Himself,  by  imprinting 
in  us  His  virtues  and  properties.  Hence  it  is  that  He 
says: — "Qui  manducat  me,  ipse  viret  propter  me" — *' He 
that  eateth  me,  the  same  also  shall  live  by  me."  (6)  By 
these  considerations  I  will  excite  in  myself  a  hearty  hunger 
and  desire  of  this  holy  Sacrament,  weighing  well  with  my- 
self how  much  it  concerns  my  soul  to  receive  it  often,  as 
it  is  requisite  for  the  sustenance  of  my  body  that  I  eat 
often. 

Colloquy. — 0  celestial  food,  0  bread  of  angels ! 
*'  0  panem  quotidianum,"  "  0  daily  bread  !"  0  that  I 
could  so  eat  Thee  every  day,  that  I  might  by  means 
of  Thee  live  a  life  celestial  and  divine  ;  "  O  vinum 
germinans  virgines,"  "  0  wine  springing  forth  vir- 
gins,"(7)  and  cheering  "  the  heart  of  man,"  come,  I  be- 
seech Thee,  and  purify  my  soul  with  Thy  virginal 
purit}^  and  make  me  glad,  and  inebriate  me  with  the 
force  of  Thy  divine  love.     Amen. 

3.  The  third  cause  was,  to  signify  that  as  bread  is  made 
of  many  grains  of  wheat,  ground  and  made  into  one  mass, 
and  wine  of  many  grapes,  trodden  together  in  the  wine 
press, — even  so  this  divine  food  and  drink  requires  hearts 
united  together  in  true  charity^  and  it  is  instituted  to  cause 
this  union  of  many  faithful  in  one  spirit,  whence  it  is  that 
it  is  called  Communio,  the  Communion,  that  is  a  commu- 
nity and  union  of  many  amongst  themselves,  and  of  all 
with  Jesus  Christ,  of  Avhose  spirit  all  participate.  And,  if 
to  attain  to  this  union  and  community,  it  be  needful  that 
I  suffer  myself  to  be  ground  upon  the  mill,  trodden  upon, 
and  bruised  in  pieces,  by  mortifying  all  that  which  is  in 
(6)  Jouri.  vi.  58.  (7)  Zach.  ix.  17;  P^iul.  ciii.  15. 


156  MEDITATION    XIV. 

me  of  the  old  man,  I  will  offer  myself  to  it  right  willingly, 
in  order  that  I  may  taste  the  sweetness  of  this  divine 
meat,  and  unite  myself  to  Jesus  Christ. 

Colloquy. — 0  most  sweet  Jesus,  who  didst  unite 
Thy  blessed  body  to  the  forms  of  bread  that  had  first 
been  ground  ;  and  Thy  precious  blood  to  the  accidents 
of  wine,  that  had  been  trodden  upon,  and  past  the 
press  ;  I  here  offer  myself  to  be  ground  and  bruised, 
trodden  upon,  and  even  reduced  into  dust  for  the 
preserving  of  Thy  love,  and  of  union  and  concord  with 
my  brethren,  that  Thou,  0  my  God,  vouchsafe  to 
unite  Thyself  to  me  in  this  life  by  abundant  grace, 
and  after  this  life  in  the  perpetual  union  of  Thy  eter- 
nal glory.     Amen, 


MEDITATION  XIY. 

OF  SIX   MYSTICAL   THINGS  DONE   AND   SAID   BY  OUR  LORD  IN  HIS 
CONSECBATION    OF    THE   BREAD    AND   WINE. 

POINT     I. 

Consider  how  our  Lord  Jesus  Christ,  with  an  exterior 
gesture,  grave,  modest,  and  devout,  sufficient  to  cause  rever- 
ence and  admiration  in  His  disciples,  took  from  the  table, 
"  in  His  holy  and  venerable  hands,''\l)  a  loaf  of  bread,  and 
though  He  might  have  consecrated  it  as  it  stood  upon  the 
table,  yet  would  lie  hold  it  in  hath  His  hands,  to  signify 
thereby  that  the  conversion  of  this  bread  into  His  body- 
was  a  work  of  His  omnipotence  and  liberality,  and  one  of 
His  meritorious  works,  all  which  are  signified  by  the 
hands. 

1.  First,  it  was  a  work  of  His  omnipotence  as  He  was 
God,  and  of  the  excellent  power  that  He  had  as  He  was 
man,  given  to  Him  by  His  Father,  "  who  had  given  Him 

( I)  Vide  Canon.  Missce,  "  Qui  pridie,"  &c 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       157 

all  things  into  His  hands,"  with  which  He  wronglit  this 
stupendous  conversion,  insomuch  that  He  held  Himself 
wholly  and  entire  in  His  own  hands,  and  He  Himself  not 
moving  from  the  place  where  He  was,  He  gave  Himself 
wdiole  and  entire  into  the  hands  of  His  disciples,  that  they 
might  eat  Him. 

Colloquy. — 0  the  greatness  of  the  power  of  Al- 
mighty God ;  ''  0  change  of  the  right  hand  of  the 
highest  !"(2)  I  rejoice,  my  dear  Saviour,  that  Thy 
hands  are  so  powerful ;  change  me,  I  beseech  Thee, 
wholly  by  their  virtue,  and  let  Thy  right  hand  in  such 
a  manner  transform  me,  that  I  may  receive  the  virtue 
of  this  most  sovereign  bread.     Amen. 

2.  Secondly,  He  here  showed  a  work  of  His  infinite 
liherality^  for  as  the  prophet  David  says: — "  All  expect  of 
Thee  that  Thou  give  them  food  in  season... When  Thou 
openest  Thy  hand  they  shall  all  be  filled  with"  (3)  bounty 
and  benediction,  for  so  liberally  does  He  give  us  this 
heavenly  meat,  and  opens  both  His  hands  that  He  may  re- 
plenish us  with  His  benedictions  and  His  virtues.  What 
greater  liberality  can  there  be  than  to  give  Himself  to  us 
wholly  and  entirely,  without  reserving  anything  to  Him- 
self, that  He  may  be  our  ransom,  our  food,  and  our  com- 
panion, and  that  gratis  and  freely,  without  any  profit  to 
Himself,  but  only  because  He  is  good  and  liberal  of  Him- 
self? With  this  consideration  I  will  humbly  crave  of  our 
Lord  that  He  will  vouchsafe  to  let  me  kiss  and  reverence 
these  His  powerful  and  liberal  hands,  in  thanksgiving  for 
the  favours  He  has  shown  me,  glorifying  Him  for  all  the 
wonders  that  He  has  wrought  by  them. 

3.  This  work  was  of  His  hands,  that  hy  His  merits,  and 
hy  the  labour  of  His  hands,  and  in  the  sweat  of  His  brows, 

(2)  Psal.  Ixxvii.  11,        (3)  Psal.  ciii.  27,  and  cxllv.  15 


158  MEDITATION  XIV. 

He  earned  tliis  bread  that  He  has  given  iis.  Besides,  His 
will  is,  that  this  bread  be  the  meat,  not  of  the  idle  and 
the  lazy,  but  of  such  as  live  by  the  labour  of  their  hands ; 
and  for  this  cause,  as  the  Psalmist  says,  "blessed,''  dis- 
posing themselves  to  eat  of  this  heavenly  bread,  by  the 
exercise  of  good  works,  and  after  eating  it,  prosecuting  the 
labour  of  their  hands  in  His  holy  service. (4) 

Colloquy. — 0  celestial  Adam,  who,  in  imitation  of 
the  terrestrial,  hast  laboured  in  Thy  sweat  to  earn  the 
bread  that  Thou  wast  afterwards  to  give  to  Thy  chil- 
dren ;  I  praise  and  glorify  Thee  that  it  has  pleased 
Thee  to  bestow  on  me  freely  part  of  that  which  Thou 
hast  so  dearly  bought,  and  which  has  cost  Thee  so 
much  to  earn.  It  is  most  reasonable,  dear  Lord,  that 
I  also  travel  and  labour  with  my  hands,  lest  I  be  found 
unworthy  to  eat  this  divine  bread,  for  it  is  written, 
that  *'  if  any  man  will  not  work,  neither  let  him  eat." 
(5) 

FOINT  II. 

1.  Christ  our  Lord,  holding  the  bread  in  His  holy 
hands,  lifted  up  His  eyes  to  heaven^  to  signify(6)  that  the 
bread  that  He  meant  to  give  them  was  not  bread  of  earth, 
but  the  bread  of  heaven,  the  bread  of  angels,  supersub- 
stantial  bread,  given  by  His  eternal  Father,  in  accomplish- 
ment of  that  which  He  had  promised  in  a  sermon,  when 
He  said: — "Moses  gave  you  not  bread  from  heaven,  but  my 
Father  giveth  you  the  true  bread  from  heaven.  I  am  the 
living  bread  which  came  down  from  heaven."(7)  He 
lifted  up,  therefore.  His  eyes  to  heaven,  with  the  inten- 
tion of  moving  His  disciples,  and  all  of  us,  to  elevate  our 
hearts  to  heaven,  with  great  affections  of  hope,  of  prayer, 
and  of  purity,  hoping  to  receive  this  meat  from  the  hands 

(4)  Psal.  cxxvii.  2.  (5)  2  Thess.  iii.  10. 

(6)  S.  Tho.  3,  p.  q.  Ixxxiii.  art.  4,  ad.  2. 

(7)  Joan.  vi.  7,  32,  51. 


ON  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       159 

of  our  celestial  Father  who  is  in  heaven,  and  craving  it  of 
Him  with  a  devout  and  affectionate  prayer; — finally 
disposing  ourselves  to  it  with  the  purity  of  a  celestial  life, 
accomplishing  in  this  what  the  Church  says  in  the  preface 
of  the  holy  mass:  "  Sursum  corda,"  "lift  up  your  hearts;'' 
to  which  we  answer:  "  Habemus  ad  Dominum,"  "we 
have  already  lifted  them  up  to  our  Lord."' 

Colloquy. — 0  our  Father  who  art  in  heaven,  lift 
up,  we  beseech  Thee,  our  hearts  there  where  Thou 
art,  and  give  us  this  day  this  siipersubstantial  bread, 
that  came  down  from  heaven,  to  give  to  the  world  a 
life  celestial.     Amen. 

2.  After  this,  "  Gratias  egit,"  "/fb  ga'ce  thanks''''  to 
His  eternal  Father  for  so  inestimable  a  favour  as  it  pleased 
Him,  by  His  hands,  to  impart  to  the  world,  in  giving  and 
bestowing  upon  it,  for  nourishment  and  food,  such  a  kind 
of  bread;  teaching  us  by  this  that  this  divine  bread  ought 
to  be  eaten  by  us  with  great  affection  and  thanksgiving, 
both  before  and  after  receiving  it.  And  for  this  cause  it 
is  called  "  Eucharistia,"  which  signifies  "  Thanksgiving." 
O  what  fervent  and  most  hearty  thanks  did  Christ  our 
Lord  give  in  that  hour !  For,  if  He  gave  thanks  for  the 
barley  loaves  with  which  he  fed  five  thousand  men  in  the 
desert,  how  much  greater  and  more  hearty  thanks  did  He 
give  for  this  bread  of  heaven,  which  He  gives  to  all  men 
in  the  desert  of  this  world?  For,  according  to  the  mea- 
sure of  the  benefit,  the  affection  of  gratitude  increases; 
and  considering  that  I  am  no  way  able  to  render  Him  due 
thanks  in  that  measure  to  which  I  am  bound,  I  will  offer 
to  Him  those  same  which  He  Himself  gave  to  His  Father, 
and  I  will  receive  the  eternal  sacrament  that  He  has 
instituted  for  this  effect. 

3.  This  done,  "  Benedixit,"   "  He  blessed  the  bread;^^  so 


160  MEDITATION  XIV. 

that  He  not  only  blessed  His  eternal  Father  with  a  bless- 
ing of  praise  and  thanksgiving,  but  He  also  blessed  the 
bread  itself  with  the  blessing  of  prayer,  able  to  effect  that 
which  He  blessed  it  for.  For  we  bless  a  thing  with 
desire  and  prayer  only,  desiring  some  good  thing,  and 
craving  at  God's  hands  that  He  would  vouchsafe  to  confer 
the  same;  but  Christ  our  Lord  blessed  the  bread,  not 
only  in  demanding  of  His  Father  the  conversion  and  tran- 
substantiation  which  He  intended  to  make,  but  at  the 
same  time  communicating  to  it  divine  virtues,  and 
imprinting  in  it  so  great  a  good  and  excellence,  as  to 
change  it  into  His  own  blessed  body,  and  to  make  it  the 
beginning  and  cause  of  all  spiritual  benedictions  which,  by 
His  means,  descend  from  heaven  for  our  salvation. 

Colloquy. — 0  efficacy  of  the  benediction  of  our 
Lord  Jesus,  bless  me,  my  sweet  Saviour,  I  beseech 
Thee,  for  Thy  blessing,  or  "  well  saying,''  is  also 
''  well  doing,''  that  being  blessed  by  Thee,  I  may 
come  to  eat  of  this  most  blessed  bread,  and  be  made 
partaker  of  those  benedictions,  which  by  it  Thou  dost 
bestow  upon  us.     Amen. 

4.  This  done,  the  fourth  mysterious  action  was,  that 
'''■He  hrohe'''  the  bread,  for  it  was  not  without  great  mys- 
tery that  He  took  into  His  hands  a  whole  loaf,  and  then 
divided  it,  and  gave  to  His  apostles. — i.  To  signify  that 
all  of  them  were  to  eat  of  one  and  the  same  bread,  and  to 
drink  of  one  and  the  same  drink;  and  that,  therefore,  all  of 
them  wxre  to  be  united  in  one  and  the  same  love,  because 
they  were  all  to  be  one  among  themselves. — ii.  To  give 
us  to  understand  that  this  bread  might  he  divided,  and  not- 
withstanding that  which  lay  hid  -v^thin  it,  remai7i  entire, 
for  His  whole  body  was  in  each  part  of  it,  and  in  every 
morsel  He  gave  to  His  disciples,  there  Avas  as  much  in  the 
whole  loaf. — iii.  To  signify  that  this  divine  bread  ought 


ox  THE  INSTITUTION  OF  THE  BLESSED  SACRAMENT.       161 

not  to  be  eaten  whole,  and  as  it  were  at  one  morsel,  but 
divided  and  parted  hy  meditation,  seriously  ruminating 
that  which  lies  hid  in  it,  namely  the  true  flesh  of  Jesus 
Christ,  His  most  precious  blood,  His  most  holy  soul,  His 
divinity,  together  with  all  His  merit, — for  devoutly  to 
ponder  every  one  of  these  apart,  is  spiritually  to  divide 
this  bread,  the  better  to  eat  it. 

Colloquy. — 0  my  Redeemer,  forasmuch  as  I  am 
such  a  weakling,  that  I  am  not  able  ^  divide  this 
bread,  nor  yet  can  eat  it,  unless  it  be  divided  ;  divide 
it  for  me,  I  beseech  Thee,  with  Thy  blessed  hand, 
that  I  may  with  profit  eat,  tasting,  very  particularly, 
that  which  is  contained  and  hidden  it.     Amen. 

POINT  III. 

After  our  Lord  had  broken  the  bread,  He  gave  it  to 
His  disciples,  saying:  "Take  ye  and  eat,  this  is  my 
body." 

1.  In  this  consider  these  words,  "  He  gave  it  to  His  dis- 
ciples.''\%)  O  precious  gift,  in  which  He  gave  to  them  all 
He  was,  and  all  He  had,  and  that  of  His  mere  grace  only, 
because  He  loves  to  give  as  a  friend. 

Colloquy. — 0  infinite  charity!  0  immense  bounty! 
Which  does  not  here  will  itself  to  be  for  itself,  but  to 
give  itself  to  us.  0  most  liberal  giver,  give  Thyself, 
I  beseech  Thee,  to  me,  seeing  that  I  am  also  Thy  dis- 
ciple ;  and  although  I  no  way  merit  such  a  gift,  yet 
know  I  well  that  Thou  dost  not  give  it  because  we 
merit  it,  but  because  Thou  art  good,  and  art  delighted 
to  give  us  a  gift  so  great,  that  it  surpasses  all  kind  of 
merits. 

2.  The  apostles  had  such  an  esteem  of  this  blessed 
bread,  and  bore  so  great  a  reverence  to  it,  on  account  of 
the  internal  light  of  a  lively  faith,  that  our  Lord  had  com- 

(8)  Mat.  xxvi.  26. 

Vol.  IV.— II. 


162  MEDITATION    XV. 

municated  to  tliem,  that  if  He  had  not  said  to  them  these 
words: — "  Accipite  et  comedite  omnes;" — "  Take  and  eat 
you  all  of  this,"  they  had  never  dared  to  have  taken  the 
game  into  their  hands,  much  less  to  have  tasted  of  it. 
This  was,  therefore,  the  reason  that  He  commanded  them, 
saying: — "  Take  this  bread,  which  I  do  not  give  you  only 
to  kiss  and  adore,  or  to  elevate  it  above  your  heads,  or  to 
keep  it  by  you  as  a  precious  relic  for  your  consolation, 
but  in  order  that  you  may  eat  it,  and  be  sustained  by  it. 
'Comedite  ex  eo  omnes.' — 'Eat  of  it,  therefore,  every 
one  of  you,'  and  let  not  any  one  excuse  himself,  under  pre- 
tence of  humility ;  for  I  give  it  to  you  all  that  are  my  true 
disciples,  and  not  only  to  those  that  are  present,  but  to 
those  also  who  shall  succeed  you,  until  the  ending  of  the 
world." 

Colloquy. — 0  dearly  beloved  of  my  soul,  seeing  that 
Thou  dost  command  me  to  eat  of  this  divine  meat,  I 
will  take  it,  and  will  adore  it,  and  then  I  will  eat  it,  to 
obey  Thee,  as  also,  in  order  that  I  may  enjoy  Thy 
sweet  presence,  hoping  that  Thou  wilt  vouchsafe  to 
supply  my  unworthiness  with  the  abundance  of  Thy 
infinite  mercy  and  liberality.     Amen. 


MEDITATION  XV. 

OF   THE  POWER   GIVEN   BY   CHEIST    TO    HIS   APOSTLES   TO   DO   THE   SAME   THAT    HE 
BAD   DONE  ;   AND   OF  THE   POWEE   HAD   BY   PRIESTS   AT   THIS   DAY,   OF   CONSE- 
CRATING  THE  SACRIFICE   OF   THE   BODY   AND   BLOOD   OF   OUR   LORD. 

POINT     I. 

Consider  how  our  Lord,  after  He  had  instituted  this 
most  blessed  Sacrament,  said  to  His  apostles: — "  Hoc  facite 
in  meam  commemorationemy — "  Do  this  for  a  commemora- 
tion of  me."  In  which  words  it  appears  that  He  gave 
them  power  to  do  the  very  same  that  He  had  done,  con- 


ON  THE  POWER  OF  PRIESTS  TO  CONSECRATE.  163 

verting  tlie  bread  into  His  body,  and  the  wine  into  His 
precious  blood,  commanding  them,  and  all  priests,  that 
should  succeed  them  in  priestly  dignity,  to  do  the  same, 
and  in  the  manner  that  He  had  done.(l) 

1.  Upon  this  so  friendly  a  command  consider,  first,  the 
infinite  charity  of  Christ  our  Lord,  in  that  He  woxdd  give 
power  over  His  true  body  and  blood,  not  to  the  angels  of 
heaven,  hut  to  men  living  here  on  earth,  so  that  they,  repre- 
senting His  very  person,  might  truly  say  upon  the  bread, 
"Hoc  est  Corpus  meum," — "This  is  my  body;"  and  in 
virtue  of  these  words,  convert  the  bread  into  the  body  of 
Christ,  in  the  manner  that  the  same  Lord  converted  it, 
with  such  multitude  of  miracles,  that  they  exceed  those 
miracles  of  giving  sight  to  the  blind,  health  to  the  sick, 
and  life  to  the  dead. 

Colloquy. — 0  most  loving  Jesus,  what  couldst  Thou 
do  more  for  men  than  to  give  them  a  power  which  far 
exceeds  the  dignity  of  angels  ?  Thou  hadst  made  man 
*'  a  little  less  than  the  angels,"(2)  appointing  him  over 
the  works  of  Thy  hands ;  and  now  Thou  dost  exalt 
him  higher  than  they,  in  giving  him  power  to  draw 
from  heaven  Thy  body  and  blood  into  their  own 
hands.  Let  all  Thy  creatures  bless  Thee,  0  Lord, 
for  this  infinite  favour,  and  let  my  soul  for  ever  sing 
Thy  praises.     Amen. 

2.  But  there  is  yet  much  more  to  be  considered  in  the 
infinite  liberality  of  this  divine  Lord,  who  woidd  not 
restrain  or  limit  this  power  to  a  certain  number  of  persons^ 
nor  to  certain  determinate  times,  to  the  end  that  all  might 
enjoy  the  fruit  of  this  Sacrament  in  great  abundance. 
Fox  He  might  have  ordained  that  there  should  be  but  one 

(1)  S.  Tho.  3,  p.q.  Ixxxi.  art.  1,  et  in  supplem.  q.  iv;  Luc.xxii.  19, 
1  Cor.  xi.  25.  &c. 

(2)  Psal.  viii.  6. 


164  MEDITATION  XV. 

piiest  in  the  whole  world,  or  else  but  one  in  every  pro- 
vince, or  in  every  town  but  one.  Likewise  that  the 
priests,  unless  they  were  most  holy,  should  not  have  power 
to  consecrate,  or  else  that  this  Sacrament,  like  to  that  of 
the  Paschal  lamb, (3)  should  not  be  celebrated  but  in  one 
certain  place,  and  that  but  once  every  year:  yet  none  of 
all  these  restrictions  would  our  blessed  Saviour's  liberality 
admit,  but  He  would  give  full  faculty  that  there  might 
be  many  priests,  and  that  they,  though  never  so  wicked, 
should  be  able  to  consecrate  at  all  times,  in  all  places,  and 
every  day,  in  every  church  or  oratory  of  the  least  village 
or  hamlet  that  was  in  the  world. 

Colloquy. — 0  liberality  of  our  Lord,  without  all 
measure!  Didst  Thou  not,  0  Saviour,  know  our 
nature  and  condition,  who,  though  a  thing  be  precious 
if  it  be  not  also  rare,  do  not  make  any  great  estimation 
of  it?  Wherefore  then  wouldst  Thou  that  there 
should  be  so  many  priests,  and  that  all  of  them  should 
have  full  power  to  celebrate  so  often  this  divine  Sa- 
crament? But  Thy  love,  dear  Lord,  is  without  bound 
and  measure,  which  patiently  suffers  that  bad  men 
abuse  Thy  gifts  and  graces,  that  Thou  mayest  do 
good  to  the  good,  who  will  make  good  use  of  them. 
Oh  that  we  were  all  so  liberal  in  serving  Thee  without 
bound  or  measure,  as  Thou  art  liberal  to  gratify  us 
without  bound  or  measure. 

3.  Besides  all  this,  much  more  worthy  to  be  pondered, 
is  the  infinite  humility  and  obedience  which  our  Lord 
shows  at  the  voice  and  word  of  priests.  For,  from  this 
instant  has  He  obliged  Himself,  even  unto  the  end  of  the 
world,  to  come  down^  at  the  voice  of  the  priest^  as  often  as 
he  consecrates,  without  delay  or  hesitation,  at  what  time, 
and  in  what  place  soever  he  shall  perform  the  same,  even 

(3)  Exod,  xii.  46. 


ON  THE  POWER  OF  PRIESTS  TO  CONSECRATE.  165 

though  the  priest  should  be  ever  so  wicked,  and  also  con- 
secrate to  a  damnable  end,  even  were  it  with  intention  to 
tread  Him  under  his  feet,  or  else  to  cast  Him  into  the  fire, 
and  all  this  in  favour,  and  for  the  good  of  the  elect. 

Colloquy. — 0  vast  and  immense  ocean  of  the  charity 
of  our  Lord  Jesus  !  Is  it  possible  that  God  should 
obey  "  the  voice  of  a  man/'(4)  and  that  not  of  a  holy 
man,  such  as  Joshua  was,  but  even  the  voice  of  as  vile 
a  traitor  as  was  Judas,  that  He  should  suffer  Himself 
to  be  handled  with  hands  so  imbued  in  blood ;  and 
that  Almighty  God  should  submit  Himself  to  so  many, 
and  so  great  indignities  ?  O  dear  Lord,  how  great  a 
friend  art  Thou  to  humility  and  obedience,  seeing  that 
Thou  wouldst  every  day  give  to  us  such  singular  and 
so  rare  examples  of  it  I  By  this  example  I  am  to  learn 
to  obey  my  superiors  in  every  lawful  thing  they  shall 
command  me,  though  they  themselves  be  perverse,  and 
of  depraved  intentions,  fulfilling  their  commandments 
with  an  obedience  punctual,  prompt,  and  persevering 
until  death,  never  wearied  in  obeying,  after  the  ex- 
ample of  Christ,  who  is  never  wearied  in  accomplishing 
that  which  once  He  promised. 

POINT  II. 

In  the  selfsame  words,  "  Hoc  facite,"  "  Do  this,"  our 
Lord  wills  and  commands  His  apostles,  and  the  priests  of 
His  church,  to  offer  the  same  sacrifice  that  He  here  institu- 
ted, of  His  precious  body  and  blood,  under  the  accidents 
of  bread  and  wine,  in  place  of  the  sacrifices  of  the  old  law ; 
pondering  also  the  excellency  of  this  sacrifice,  and  the 
goods  which  come  from  it. 

1.  First,  then,  a  sacrifice  is  an  ohlation  which  man 
makes  to  Almighty  God  of  anything  that  is  'pleasing  to  Rimy 
thereby  to  reverence  and  honour  Him,  in  protestation  of 

(4)  Jos.  X.  U. 


166  MEDITATION   XV. 

His  infinite  excellency  and  majesty.  Now  then,  what 
thing  can  we  offer  to  the  eternal  Father  more  precious,  or 
that  can  be  more  pleasing  to  Him,  than  His  own  dear 
Son,  true  God  and  true  man,  of  whom  He  has  said: — "Hie 
est  filius  mens  dilectus  in  quo  mihi  complacui." — "This 
is  my  beloved  Son,  in  whom  I  am  well  pleased."(5) 

Colloquy. — 0  how  much  are  we  bound  to  Thee, 
Saviour  of  the  world,  for  having  given  us  for  a  sacra- 
ment and  sacrifice  the  best  and  dearest  thing  that 
Thou  couldst  possibly  give  us ;  no  other  than  Thine 
own  self:  and  besides,  in  order  that  the  oblation, 
though  otherwise  most  precious,  should  not  be  rejected 
on  account  of  the  unworthiness  of  him  that  offers  it. 
Thou  Thyself  wouldst  be  the  principal  offerer,  as  being 
an  eternal  "  priest  according  to  the  order  of  Melchise- 
dech,"(6)  Thyself  offering  this  celestial  bread  and  wine 
by  the  hands  of  earthly  priests  I 

2.  That  this  sacrifice  is  "  eminenter,^^  that  is,  by  an  emi- 
nent and  super  excellent  prerogative,  effectual  in  three 
things,  for  which  all  sacrifices  are  ordained, — namely,  in 
satisfaction  for  our  sins; — in  thanksgiving  for  benefits 
received ; — and  for  obtaining  at  the  hands  of  Almighty  God, 
such  good  things  as  we  desire,  whether  temporal  or  eter- 
nal. For  these  ends,  therefore,  I  will  hear  Mass,  setting 
up  all  the  sails  of  confidence  to  the  uttermost,  considering 
that  in  this  Sacrifice  there  is  sufficient  ground  and  founda- 
tion for  all  this,  hoping,  by  the  means  of  this  Sacrifice,  to 
appease  the  wrath  of  the  eternal  Father,  to  pay  the  debts 
of  my  sins,  and  to  obtain  such  gifts  and  graces  as  I  shall 
demand  of  Him.  And  by  charity  will  I  also  extend  all 
this  to  the  good  of  my  neighbours,  as  well  living  as 
departed,  and  in  purgatory,  this  being  sufficient  for  them 
all,  speaking  myself,  the  better  to  stir  up  and  quicken  my 
(5)  Mat.  iii.  17.  (6)  Psal.  cix.  4;  Heb.  vii.  17. 


ON  THE  POWER  OF  PRIESTS  TO  CONSECRATE.  167 

confidence,  in  this  manner: — "  Wliat  sins  can  there  be  found 
SO  enormous,  for  which,  by  virtue  of  this  divine  Sacrifice 
of  the  body  and  blood  of  our  Lord,  offered  upon  the  cross 
for  all  sinners,  pardon  may  not  be  obtained?'' — And  what 
pains  due  to  our  most  grievous  faults  will  not  be  acquitted 
by  such  payment  as  this,  offering  the  same  satisfactions 
that  our  Lord  Jesus  offered  to  pay  and  satisfy  for  the 
same? — Finally,  what  good  thing  can  there  be  demanded 
at  the  merciful  hands  of  Almighty  God,  that  I  shall  not 
obtain  by  the  means  of  such  an  oblation,  in  which  He 
Himself  is  so  sovereignly  delighted? 

Colloquy. — 0  eternal  Father,  if  the  oblation  of  the 
innocent  Abel  was  so  grateful  to  Thee,  that  his  bro- 
ther Cain,  of  mere  envy,  unjustly  slew  him  for  it,  how 
much  more  grateful  will  the  oblation  of  Thy  innocent 
Son  Jesus  be  to  Thee,  who  was  unjustly  slain  through 
the  envy  of  his  brethren,  the  Hebrew  people.  He 
oflfering  His  life  to  redeem  us  from  death  ?  Accept,  O 
most  merciful  Father,  this  holy  Sacrifice  in  remission 
of  my  sins ;  accept  it  also  in  thanksgiving  for  the  innu- 
merable benefits  which  I  have  received  irom  Thy  most 
liberal  hand ;  and  by  it  vouchsafe,  I  beseech  Thee,  to 
give  me  here  the  abundance  of  Thy  graces,  and  here- 
after life  everlasting.     Amen. 

POINT  III. 

1.  In  those  same  words  our  Saviour  likew^ise  charged 
His  apostles  to  do  the  same  in  remembrance  of  Him,  and 
especially  in  memory  of  His  death  and  Passion.  In  which 
I  may  ponder  how  Christ  our  Lord  offered  for  our  sakes 
two  Sacrifices, — the  one  bloody  upon  the  cross, — the  other 
unbloody  at  His  last  supper,  which  He  would  have  to  be 
the  representation  of  the  other:  thereby  to  testify  to  us 
the  great  desire  He  has  that  Ave  should  be  mindful  of  Him, 
and  of  His  most  sacred  Passion,   in  consideration   of  the 


168  MEDITATION    XV. 

profit  tliat  we  reap  by  it;  for  this  was  tlie  occasion  for 
which  He  instituted  this  Sacrament  and  Sacrifice,  in  which 
He  Himself  remains,  that  He  might  the  better  stir  us  up 
to  remembrance  of  Him,  and  at  the  same  time  move  us  to 
the  exercise  of  the  three  acts  of  thanksgiving ;  which  are, 
— to  acknowledge  and  esteem  the  benefit, — to  praise  and 
extol  the  benefactor, — and  to  render  Him  service  for  the 
same. 

2.  To  this  effect  ponder  how  Christ,  when  at  any  time 
He  imparted  any  notable  benefit  to  His  people,  likcAvise  or- 
dained some  kind  of  thanksgiving  to  he  returned  for  the  same, 
— a  thing  that  much  imports  us ;  for  if  we  expect  to  receive 
at  His  hands  new  benefits,  it  is  reasonable  that  we  show 
ourselves  thankful  for  those  received.  And  as  this  benefit 
of  the  Passion,  together  with  the  gifts  and  graces  that 
result  from  it,  could  not  be  sufficiently  or  worthily 
acknowledged  by  men,  He  would  supply  our  default  by 
making  Himself  our  oblation,  that  so  we  might  offer  the 
same  to  Himself  in  thanksgiving  for  the  great  gifts,  bene- 
fits, and  graces  which  He  has  bestowed  upon  us.  And 
as  this  oblation  itself  is  a  new  benefit  to  us,  there  remains 
no  better  means  of  showing  ourselves  grateful  to  Him  for 
it  than  by  renewing  its  memory,  by  endeavouring  to  be 
present  every  day  at  this  venerable  Sacrifice,  and  spiritu- 
ally to  receive  this  divine  Sacrament,  and  scmietimes  also 
sacramentally,  as  we  have  said  in  the  first  part,  the  thirty- 
third  and  thirty -fourth  meditations. 

Colloquy. — 0  most  sweet  Saviour,  seeing  that  Thou 
dost  vouchsafe  to  remain  with  us,  to  excite  and  revive 
our  memory  by  Thy  presence,  grant  me,  I  beseech 
Thee,  that  I  be  ever  mindful  of  Thee,  as  Thou  art 
mindful  of  me,  and  that  I  may  incessantly  praise 
Thee  for  the  innumerable  benefits  that  I  have  received 
of  Thee.     Amen. 


ON  THE  POWER  OF  PRIESTS  TO  CONSECRATE.  169 

3.  Our  Lord  wills  also  that  we  celebrate  this  mystery, 
in  memory  of  the  heroic  virtues  w^hich  He  practised  during 
Plis  life  and  at  His  death ; — of  all  which  virtues  this  venera- 
ble Sacrament  is  a  lively  portraiture.  For,  as  He  came  into 
the  world,  not  only  to  redeem  us,  but  also  to  show  us 
examples  of  all  virtue,  so  He  comes  into  this  Sacrament  to 
sanctify  us,  and  also  to  renew  the  memory  of  the  same 
examples,  which  being  both  present  and  perpetual,  veiy 
much  move  us  to  imitate  them.  And  so  I  may  imagine 
with  myself  that  He  says  to  me  from  hence,  as  He  did  to 
His  apostles: — "  I  have  given  you  an  example,  that  as  I 
have  done  to  you,  so  do  you  also." (7)  "  Learn  of  me, 
because  I  am  meek  and  humble  of  heart."(8)  These  vir- 
tues are  charity,  mercy,  liberality,  humility,  patience, 
with  perseverance  in  all  these  virtues  until  the  end  of  the 
world,  as  we  have  already  considered  in  this  meditation, 
and  in  the  preceding,  and  shall  more  largely  in  the  sixth 
part,  in  order  that  we  may  fully  declare  all  that  concerns 
this  sovereign  benefit.  The  imitation  of  these  virtues 
ought  to  be  one  of  the  principal  fruits  that  we  are  to  draw 
from  these  meditations,  humbly  beseeching  our  Lord  that 
He  will  vouchsafe  to  assist  us  with  His  holy  grace  to  put 
them  in  execution. 

Colloquy. — 0  God  of  virtues,  who  "  hast  made  a 
remembrance"(9)  of  them,  by  giving  Thyself  in  "  food 
to  them  that  fear"  Thee  ;  grant,  I  beseech  Thee,  that 
I  may  meditate  upon  them,  and  so  participate  in  these 
sacred  mysteries,  that  I  may  imitate  Thy  resplendent 
examples.     Amen. 

(7)  Joan.  xiii.  13.  (8)  Mat.  xi.  29.  (9)  Psal.  ex.  4. 


170  MEDITATION  XVI. 


MEDITATION  XVI. 

ON    ODR   lord's   discourse   AT   SUPPER,    TELLING   TO    HIS   APOSTLES    THAT   ONE     OP 
THEM    SHOULD   BETRAY   HIM  ;   AND   JUDAS'    DEPARTURE   FOR   THAT   PURPOSE. 

POINT    I. 

Our  Lord  being  at  the  table  with  His  twelve  apostles' 
became  suddenly  troubled  in  spirit,  and  said  with  gr  ea 
feeling  and  grief: — "Amen,  I  say  unto  you,  that  one  of 
you"  who  sits  with  me  at  the  table,  and  "  who  dippeth 
his  hand  with  me  in  the  dish,  he  shall  betray  me. — The 
Son  of  man  indeed  goeth  as  it  is  written  of  Him,  but  woe 
be  to  that  man  by  whom  the  Son  of  man  shall  be  be- 
trayed. It  were  better  for  him  if  that  man  had  never 
been  born."(l) 

1.  Concerning  this  point,  ponder,  first,  the  cause  of  this 
trouble,  and  inward  grief  of  our  Lord  Jesus;  which  was, 
to  see  Judas  amongst  the  rest  of  the  apostles,  a  man  per- 
verse, incorrigible,  and  reprobate  of  Almighty  God;  who, 
though  he  were  but  one,  was  notwithstanding  sufficient  to 
trouble  and  afflict  our  Saviour,  and  to  poison  the  satisfac- 
tion He  felt  in  being  with  so  many  good  men  and  His 
elect; — not  that  He  abhorred  the  person  of  Judas,  but  be- 
cause He  had  his  sin  in  an  extreme  abomination,  particu- 
larly his  detestable  ingratitude,  after  having  received  so 
many  benefits  at  His  hands;  this  His  divine  majesty 
would  declare  with  words  of  great  weight  and  import, 
saying: — " Unus  ex  vobis,"  "one  of  you,''  Avhom  I  have 
chosen  for  an  apostle,  to  whom  I  have  discovered  my 
secrets,  and  have  given  power  to  work  miracles,  whose 
feet  I  have  washed,  and  to  whom  I  have  given  my  body  to 
eat,  and  my  blood  to  drink,  who  has  eaten  with  me  from 

(Ij  Mat.  xxvi.  21;  Marc.  xiv.  18;  Luc.  xxii.  21  j  Joan.  xiii.  21. 


"ONE  OF  YOU  SHALL  BETRAY  ME."  171 

the   same  dish,   and  drunk  with  me   in   the   same   cup, 
''  Tradet  me," — this  same  man  shall  betray  me  to  death. 

Colloquy. — 0  good  Jesus,  no  wonder  Thou  art 
troubled  in  spirit,  and  dost  of  Thy  own  accord  admit 
this  trouble  and  sadness,  considering  that  this  detest- 
able crime  gives  Thee  sufficient  cause.  I  am  most 
heartily  sorry  for  the  cause  I  have  given  to  Thy  af- 
flictions, by  my  great  ingratitude,  of  which  I  purpose 
by  Thy  holy  assistance,  to  amend  myself. 

2.  Consider  secondly,  two  reasons  that  moved  our  Lord 
to  speak  in  this  manner,  in  the  presence  of  His  apostles. 

i.  The  first  was,  to  make  them  all  know  that  He  was 
God,  who  knew  well  the  heart  of  every  one,  and  what  they 
plotted  against  Him.  And  this  His  knowledge  was  one 
of  the  circumstances  that  most  augmented  His  afflictions 
and  torments:  according  to  that  of  the  Wise  man,  saying: 
*'  He  that  addeth  knowledge,  addeth  also  labour,"(2)  which 
knowledge  He  used  not  as  an  instrument  to  revenge  Him- 
self of  His  enemies,  but  that  by  means  of  it  He  might 
suffer  the  more  for  them. 

ii.  The  second  reason,  and  that  a  very  particular  one, 
was,  the  great  compassion  that  He  had  for  Judas,  being 
most  desirous  by  the  arguments  He  used  here,  which 
were  very  forcible  and  efficacious  for  converting  a  sinner, 
to  reclaim  him,  and  to  draw  him  again  to  His  grace  and 
favour.  Of  which  the  first  was,  by  declaring  to  him  that 
He  perfectly  beheld  his  most  secret  thoughts,  together 
with  his  wicked  practices  and  intentions,  and  consequently 
that  He  was  his  God,  and  his  judge,  from  whom  nothing 
could  be  hid. — The  second,  by  overthrowing  his  false 
foundation  upon  which  he  had  built  and  grounded  his 
sin;  for,  as  we  observed  before,  Judas  thought  to  excuse 
his  malice  with  this  device,  that  as  our  Lord  was  to  die 
(2)  Eccles.  i.  18. 


172  MEDITATION  XVI. 

by  the  hands  of  the  Jews,  it  was  no  great  matter  to  sell 
Him  to  them,  to  get  a  piece  of  money  by  it.  To  this 
thought  and  internal  reasoning,  our  Lord  makes  answer 
in  these  words: — True  it  is  indeed,  "the  Son  of  man  goeth 
as  it  is  written  of  Him;  but  woe  be  to  that  man  by 
whom  the  Son  of  man  shall  be  betrayed.''  As  if  He  had 
said : — "  The  decree  of  my  Father  that  I  must  die,  does  not 
any  way  force  thee  to  betray  me,  thou  hast  free  liberty 
not  to  do  it,  and  it  is  thy  fault  in  seeking  to  effect  it." — The 
third  was,  thundering  against  him  terrible  threats,  saying : 
"  It  were  better  for  him  if  that  man  had  never  been 
born,"(3)  rather  than  to  commit  so  grievous  a  sin,  for 
which  sin  he  will  be  condemned  to  eternal  fire,  where  he 
will  wish  that  he  had  not,  nor  ever  had  any  being,  that  so 
he  might  escape  the  torments,  but  this  will  not  be  granted 
him. 

These  three  reasons,  therefore,  ought  to  make  me 
tremble  at  every  mortal  siii^  considering  that  it  cannot  be 
hid  from  God,  nor  attributed  to  any  other  cause,  than  to 
my  own  perverse  will;  and  lastly,  that  this  evil  is  so 
grievous,  that  it  had  been  better  not  to  have  had  any 
being  at  all,  than  for  doing  it  to  be  damned  everlast- 
ingly. 

POINT    II. 

Consider  next,  wliat  happened  to  the  other  apostles  upon 
this  sentence  of  our  Saviour,  and  what  our  Saviour  did  in 
this  case. 

1.  All  the  apostles  became  presently  exceedingly  heavy, 
and  began  to  ask  our  Lord,  one  by  one, — "  Nunquid  ego 
sum,  Domine?'''' — "  7*  it  /,  Lord?''\4:)  "Where  we  may  see 
how  good  souls  fear  to  offend,  even  where  there  is  no 
cause  at  all  of  fear.  For  by  reason  of  the  great  love  they 
bear  to  Almighty  God,  they  are  so  averse  from  all  sin, 
(3)  Mat.  xxvi.  25.  (4)  Mat.  xxvi.  22. 


"one  of  you  shall  betray  me."  173 

that  they  are  frightened  to  see  its  very  shadow,  and  to 
understand  that  the  least  sign  or  trace  of  it  should  be 
amongst  them. 

Colloquy. — Oh  that  I  had  the  love  of  Jesus  so 
deeply  engraven  in  my  heart,  that  the  very  appre- 
hension alone  of  offending  His  majesty  might  make  me 
tremble.     Amem 

2.  Our  Lord,  with  His  accustomed  charity  and  provi- 
dence, would  not  tax  this  traitor  puhlic'y,  who  was  yet 
unknown,  lest  He  should  have  given  occasion  to  the  other 
apostles  of  anger  and  indignation  against  him;  teaching 
us  by  this  example,  to  conceal  the  sins  of  our  neighbour, 
al though  they  are  upon  the  very  point  of  being  punished 
by  some  other  means;  as  also  to  take  away  all  occasion  of 
discord  .and  sedition  from  amongst  the  community  in 
which  we  live.  This  treason  He  declared  only  to  two 
persons; — the  one  was  Judas  himself,  who  with  a  brazen 
impudence,  that  he  might  the  better  hide  and  cover  his 
sin,  did  as  the  rest  had  done,  asking  whether  it  were  he 
that  our  S-aviour  meant.  " Nunquid  ego  sum  Eabbi ? '' — "Is 
it  I,  liabbi?""  To  whom  our  Lord,  without  either  change  in 
His  countenance  or  any  the  least  motion  of  passion,  or 
indignation  at  this  traitor,  answered  him  softly  in  his  ear, 
lest  the  rest  might  have  understood  Him:  "Tu  dixisti.'* 
"Thou  hast  said  it."(5)  It  is  even  thyself  that  I  speak 
of,  who  art  to  betray  me,  but  thou  hast  yet  time  to  repent 
thee  if  thou  wilt,  and  I  will  pardon  thee. — The  other  per- 
son to  whom  our  Saviour  revealed  this  treason,  was  His 
well-beloved  S.  John,  who  was  then  leaning  upon  His 
breast,  that  he  might  be  a  witness  of  the  charity  He  used 
towards  Judas.  "Illeest,"  says  He,  "cui  ego  intinctum 
panera   porrexero." — "  He  it  is  to   whom   I   shall  reach 

(5)  Ibid.  25. 


174  MEDITATION  XVI. 

bread  dipped,'*  whicli,  moreover,  He  gave  to  Judas  with 
great  signs,  as  it  may  be  presumed,  of  love,  and  even  as  a 
mother  does  to  her  child,  or  one  dear  friend  to  another, 
to  show  by  this  how  far  the  charity  of  our  Lord  Jesus 
extends  itself,  who  having  been  troubled  and  grieved  by 
the  treason  of  this  man,  did  not  yet  cease  to  cherish  and 
use  him  very  kindly,  endeavouring  thereby  to  win  him 
over  and  draw  him  from  his  wicked  design. 

Colloquy. — I  humbly  thank  Thee,  ray  most  loving 
Saviour,  who  art  never  weary  of  heaping  coals  of  fire 
(6)  upon  the  head  of  him  that  abhors  Thee,  alluring 
him  with  this  delicious  morsel,  to  the  end  Thou  might- 
est  bend  and  molhfy  his  obdurate  heart. 

POINT    III. 

The  wretched  miscreant,  Judas,  took  this  "  morsel,^^  re- 
maining, notwithstanding,  still  obstinate  in  his  devilish 
resolution,  as  if  he  had  said  to  our  Lord: — "Thou  dost 
but  lose  Thy  labour  in  using  me  thus  kindly,  for  I  am  fully 
resolved  for  all  this,  to  sell  and  betray  Thee,  and  to  re- 
cover the  money  that  I  lost  for  Thy  sake."  In  chastise- 
ment of  which  obstinacy,  two  fearful  punishments  fell 
upon  him. 

1.  The  first  punishment  was,  to  permit  that  "  after  the 
morsel  Satan  should  enter  into  Aim."(7)  Twice,  therefore, 
did  the  Devil  enter  into  Judas,  as  appears  in  the  GospeL 
First,  to  persuade  him  to  sell  Christ  our  Lord,  to  which  he 
assented,  as  has  been  said ; — secondly,  to  make  him  prompt- 
ly execute  the  same,  urging  him  to  go  out  of  that  hall  to 
put  in  execution  the  execrable  treason  he  had  determined 
upon:  and  this  happened  to  him  even  as  he  took  that 
morsel  of  bread.  By  which  we  see,  how  dangerous  it  is 
to  abuse  the  graces   of  Almighty  God,  and  the  signs  of 

(6)  Prov.  XXV.  22.  (7)  Joan.  xiii.  27. 


"one  of  you  shall  betray  me."  175 

love  that  He  shows  to  us;  and  consequently  how  danger- 
ous it  is  to  receive  in  a  bad  state  the  bread  of  life,  dipped 
in  the  most  precious  blood  contained  in  Christ's  body, 
and  given  to  us  in  sign  of  the  perfect  love  which  Christ 
bears  us ;  for,  in  punishment  of  this  extreme  presumption 
and  ingratitude  "  after  the  morsel,"  the  Devil  enters  and 
possesses  the  receiver's  heart,  instigating  him  to  other 
innumerable  and  abominable  sins. 

2.  The  second  punishment  was,  that  our  Lord  Jesus 
said  to  him: — "  Quod facis,  fac  citiiis.''^ — '-''That  which  thou 
doestf  do  it  quichly.''''  By  these  words  abandoning  him,  as 
it  were,  and  withdrawing  from  him  His  holy  grace, 
permitting  him  to  accomplish  his  damnable  design.  As  if 
He  had  said: — "Hitherto  have  I  retained  thee  in  my 
company  and  in  this  room,  doing  to  thee  many  kindnesses 
and  favours,  that  thou  shouldst  repent  thee  of  thy  sin ; 
but,  seeing  thou  wilt  not,  I  leave  thee  to  thyself,  and 
permit  thee  to  go  and  put  thy  design  in  execution.  See- 
ing, therefore,  that  thou  art  resolved  to  do  it,  'Fac 
citius;'  dispatch  it  quickly,  for  I  am  more  desirous  to 
die  than  thou  art  to  deliver  me  to  death." 

Colloquy. — 0  immense  charity  of  Jesus,  0  devilish 
obstinacy  of  Judas  I  For  how  greatly  soever  Judas 
desired  to  sell  Jesus,  yet  much  more  did  Jesus  desire 
to  be  sold,  and  to  be  delivered  to  death  to  save  Judas. 
But  when  obstinate  Malice  resists  Charity,  her  sister 
Justice  enters  to  revenge  the  injury,  and  sentences  him 
to  be  abandoned,  who  through  rebellion  will  not  be 
cured,  according  to  that  of  the  prophet  Jeremy,  "  We 
would  have  cured  Babylon,  but  she  is  not  healed  ;  let 
us  forsake  her."(8)  Wherefore,  0  my  soul,  sing  to 
thy  God  mercy  and  judgment,  so  that  if  His  mercy 
does  not  allure  thee  to  that  which  is  good,  His  judg- 
es) Jer.  li.  9. 


176  MEDITATION  XVI. 

ment  may  divert  thee  from  that  which  is  evil,  and 
the  fear  of  a  just  judge,  extort  that  which  the  love 
of  a  merciful  Father  cannot  obtain.     Amen. 

POINT   IV. 

Judas  having  now  this  permission  and  hcense,  presently 
went  out  of  the  room ;  then  our  Lord  said  to  His  apostles : 
— "  Nunc  clarificatus  est  fihus  hominis,"  &c. — "  Now  is  the 
Son  of  man  glorified,  and  God  is  glorified  in  Him,"  (9) 
and  He  will  by  and  by  glorify  Him.  By  these  words  He 
intended  to  teach  us  two  things  of  great  consolation. 

1.  The  first,  that  by  the  departure  of  Judas  He  remain- 
ed glorified,  because  His  college  and  flock  remained  now 
pure  and  holy,  even  as  it  will  be  at  the  day  of  judgment, 
when  He  will  come  to  judge  in  great  glory,  separating  the 
wicked  from  the  good  and  elected.  As,  therefore,  Christ 
was  troubled  and  grieved  to  see  Judas  in  the  company  of 
His  elect,  so  was  He  glad,  and  gloried  to  see  him  separated 
from  them. 

Colloquy. — 0  that  I  were  so  happy  as  that  Jesus 
Christ  might  glory  to  have  me  in  His  holy  company  ; 
permit  not,  good  Lord,  that  my  sins  ever  rise  to  so 
great  a  heap,  that  Thou  shouldst  esteem  it  an  honour 
to  Thee  to  chase  and  expel  me  from  Thy  company. 

2.  The  second  was,  that  with  the  departure  of  Judas 
He  made  a  beginning  of  His  Passion,  by  which  He  was 
glorified,  for  He  reputed  it  His  glory  to  die  for  the  glory 
of  His  Father ;  and  God  was  glorified  in  Him,  and  did 
glorify  Him  with  miracles  in  His  Passion,  and  soon  after 
with  the  glory  of  His  resurrection,  by  which  we  may  see 
with  what  eyes  Christ  our  Lord  beheld  His  ignominies, 
seeing  that  He  called  them  His  glory,  as  also  with  what 

(9)  Joan.  xiii.  31. 


ON  THE  CONTENTION  AMONG  THE  APOSTLES.  177 

eyes  God  beholds  the  ignominies  of  His  elect,  since  He 
glorifies  Himself  in  them,  and  by  the  occasion  of  them 
glorifies  and  honours  His  elect  with  a  surpassing  glory,  to 
teach  me  by  this  to  glory  in  suffering  for  Christ,  since 
Christ  is  glorified  in  what  I  suffer,  who  also  will  glorify  me 
for  what  I  suffer. 

Colloquy. — Wherefore,  0  my  soul,  "  glory"  with 
the  apostle  in  the  "  tribulations,"  and  in  the  "  cross  of 
Christ,"(10)  considering  that  from  them,  and  by  them, 
Christ  is  glorified  ;  to  whom  be  all  honour  and  glory, 
for  ever  and  ever.     Amen.  * 


MEDITATION  XVII. 

ON    THE  CONTENTION   AMONG  THE   APOSTLES   CONCERNING  StJPERIOKlTT,    OCK 

tOllD'S    EEPBEHEN8I0N   OF   THEM,    AND    HIS    ADMONITION    TO  THEM   OF  THK 

SCANDAL   WHICH   THEY    SHOULD   TAKE    IN    HIM   THAT   NIGHT, 

AND   PEEDICTION    TO   PETEft   OF   HIS   OENIAI.. 

POINT    I. 

Our  Lord  having  told  His  apostles  that  He  was  then 
"  glorified,"  and  that  His  Father  would  glorify  Him,  there 
arose  suddenly  "  a  strife  amongst  them,  as  to  which  of  them 
should  seem  to  be  the  greatery  (1) 

1.  In  this  we  may  see  the  vivacity  and  activity  of 
this  passion  of  honour,  which  is  ready  upon  every  slight 
occasion  to  break  out  and  show  itself;  for  those  who  but  a 
very  little  before  were  overwhelmed  by  the  news  that  one 
of  them  should  betray  their  master,  now  enter  into  con- 
tention as  to  which  of  them  shall  be  most  intimate  with 
Him,  and  who  greatest  and  most  honoured.  This  conten- 
tion our  Lord  presently  cut  short,  telling  them,  first,  that 
in  His  school  they  were  to  proceed  in  another  manner  than 
(10)  2  Cor.  xii.;  Gal.  vi.  14.  (1)  Luc.  xxii.  24. 

Vol.  IV.— 13. 


178  MEDITATION  XVII. 

in  the  world,  and  among  the  kings  of  the  nations,  for  who- 
ever must  be  greatest  among  them  ought  to  endeavour  to 
be  as  the  least,  and  he  that  desired  to  have  the  precedence 
was  to  be  made  to  serve  the  rest,  in  the  same  manner  as 
He  Himself  was  among  them,  that  is,  serving  them  with 
humility,  as  we  have  already  noted  in  the  twenty- third 
meditation  of  the  third  part. 

2.  Then  to  encourage  them  to  this.  He  added: — "  You 
are  they  who  have  continued  with  me  in  my  temptations^''  and 
tribulations;  go  on,  therefore,  and  continue  in  the  same, 
and  do  not  aim  at  nor  hunt  after  pre-eminencies  and  supe- 
riorities, for  I  dispose  and  ordain  by  my  Testament,  to 
give  my  Kingdom  as  my  Father  has  given  it  to  me ;  that 
is  to  say,  I  ordain  that  you  enter  into  my  Kingdom  by 
humiliations  and  tribulations,  as  I  myself  enter  by  them. 

Colloquy. — 0  sweet  Jesus,  I  accept  of  the  legacy  of 
Thy  Kingdom,  with  tln^^ondition  of  perseverance  in 
tribulations  for  Thy  holy  service  ;  give  me,  therefore, 
I  beseech  Thee,  the  gift  of  perseverance,  lest  other- 
wise I  lose  the  crown  that  is  promised  to  the  same. 
Amen. 

3.  Hence  I  will  learn,  that  if  I  were  to  enter  into  con- 
tention with  anybody,  it  should  not  be  for  any  point  of 
pre-eminency,  but  rather  for  matter  of  humiliation,  desir- 
ing even  the  lowest  place,  and  to  submit  myself  to  all, 
for  this  is  the  way  to  become  the  greatest  in  the  Kingdom 
of  Christ. 

POINT  II. 

Consider  other  sorrowful  news  which  our  Lord  imparted 
to  His  apostles,  saying: — '■'■  All  you  shall  he  scandalized  in 
me  this  night.  For  it  is  Avritten,  /  will  strike  the  shepherd, 
and  the  sheep  of  the  flock  shall  he  dispersed ;  but  after  I 
shall  be  risen  again,  I  will  go  before  you  into  Galilee."  (2) 
(2)  Mat.  xxvi.  31;  Marc.  xiv.  27;  Zach.  xiii.  7. 


ON  THE  CONTENTION  AMONG  THE  APOSTLES.  179 

As  if  He  would  say : — "  You,  my  apostles,  whom  I  have  so 
affected  and  favoured,  shall  be  so  much  scandalized  to  see 
what  will  come  to  pass  this  night  concerning  me,  that  you 
will  forsake  me,  and  will  either  lose  your  faith  or  remaiu 
very  doubtful  and  staggering  in  it,  but  do  not  despair 
for  this,  for  I  shall  rise  again,  and  gather  you  together  in 
Galilee.'' 

1.  This  He  said  to  them  partly  to  humble  them  and  to 
lay  the  smoke  of  their  ambition,  admonishing  them  before- 
hand of  the  frailty  and  imbecility  they  were  to  fall  into ; 
partly,  also,  to  preserve  them  from  despair,  and  lest  they 
should  have  been  utterly  overwhelmed  through  grief  and 
discouragement,  promising  them  that  He  would  visit  them. 
These  two  points  shall  teach  me  to  live  in  fear  that  I  be 
not  scandalized,  nor  forsake  my  Lord  Jesus,  and  if  at  any 
time  I  have  forsaken  Him,  yet  not  to  despair,  seeing  that 
He  shows  Himself  so  ready  and  gentle  to  receive  me 
again. 

2.  To  this  St.  Peter  made  answer: — "  Although  all  shall 
he  scandalized  in  Thee,  I  will  never  be  scandalized;^^  on  the 

contrary, I  am  ready  to  goto  prison,  and  to  "die  with 

Thee."  (3)  In  these  words  we  may  see  that  fervour  with- 
out humility  is  the  cause  of  many  errors,  for  St.  Peter 
committed  here  three. 

i.  The  first  was,  to  contradict  Christ,  or  not  to  give 
credit  to  what  He  said; — ii.  The  second  was,  to  presume 
to  himself  more  than  all  the  rest,  preferring  himself  before 
them; — iii.  The  third  was,  to  promise  himself  more  force 
than  indeed  he  had,  and  to  vaunt  it.  Hence  it  came  that 
the  rest  of  the  apostles,  that  they  might  not  seem  inferior 
to  St.  Peter,  and  be  taxed  with  cowardice,  said  all  the 
same,  that  they  were  likewise  ready  to  follow  our  Lord, 
even  to  death ;  in  which,  if  they  had  spoken  with  humili- 
(3)  Mat.  xxvi.  33;  Luc.  xxvii.  33;  Joan.  xiii.  37, 


180  MEDITATION  XVII. 

ty,  beseeching  tlieir  master  to  assist  them,  they  had  not 
erred,  but  that  which  proceeded  from  presumption  was  no 
way  pleasing  to  Christ  our  Lord,  who  might  well  have 
answered  them  with  that  of  the  prophet: — "We  have 
heard  the  pride  of  Moab,  he  is  exceeding  proud ;  I  know, 
saith  the  Lord,  his  boasting,  and  that  the  strength  thereof 
is  not  according  to  it,  neither  hath  it  endeavoured  to  do 
according  as  it  was  able,''  (4)  which  saying  was  even 
literally  fulfilled  in  the  apostles. 

3.  But  our  Saviour,  letting  alone  the  rest  of  the  apostles, 
turned  Himself  towards  St.  Peter,  and  said  to  him: — 
*'  Amen,  I  say  to  thee,  the  cock  shall  not  crow  till  thou  deny 
me  thrice  ;"(5)  which  was  as  much  as  to  say,  "  Thou  that  pre- 
sumest  of  thyself  more  than  the  rest,  wilt  be  this  night 
scandalized  more  than  all  the  rest,  renouncing  and  abjuring 
me  thrice  in  that  time."  Where  it  seems  that  our  Lord 
permitted  these  three  denials  in  St.  Peter,  in  punishment 
of  the  three  errors  which  he  had  committed  in  those  words 
he  spoke,  as  we  shall  see  hereafter.  This  shall  admonish 
me  not  to  presume  anything  of  myself,  not  to  prefer  myself 
before  others,  but,  on  the  contrary,  fearing  with  humility 
my  own  frailty,  I  will  beseech  our  Lord  that  He  does  not 
withdraw  His  holy  hand  from  me,  seeing  that  I  am  one,  who 
although  all  be  not  scandalized,  yet  unless  He  assist  and 
favour  me  I  shall  be  scandalized. 

Colloquy. — Behold,  0  my  God,  my  great  weakness, 
and  have  compassion  of  it,  for  unless  Thou  assistest 
me  in  each  occasion  of  scandal  that  shall  assail  me,  I 
shall  be  sure  to  fall,  and  to  offend  Thee. 

POINT  III. 

Consider  another  warning  which    our   Lord   gave  St. 
Peter,  and  by  the  way  to  the  rest  of  the  apostles  also,  say- 
ing : — "  Simon,  Simon,  behold  Satan  hath  desired  to  have 
(4)  Jer.  xlviii.  29.  (5)  Joan.  xiii.  38. 


ON  THE  CONTENTION  A3I0NG  THE  APOSTLES.  181 

you,  that  he  may  sift  you  as  wheat;  but  I  have  prayed  for 
thee,  that  thy  faith  fail  not,  and  thou  being  once  convert- 
ed, confirm  thy  brethren."  (6) 

In  these  words  are  contained  three  instructions  of  great 
moment. 

1.  That  Satan  their  adversary  had  demanded  license  to 
tempt  them,  without  which  license  he  could  not  have  done 
it,  no  more  than  he  was  able  to  tempt  Job,  (7)  or  so  much 
as  enter  into  a  herd  of  swine  (8)  to  hurt  and  injure  them; 
moreover  that  he  had  obtained  this  leave,  because  it  was 
convenient  that  it  should  be  so,  for  although  the  Devil 
intended  to  trouble  them,  and  scatter  them,  as  he  that 
sifts  wheat  most  narrowly,  yet,  notwithstanding,  our  Lord 
intended  to  turn  this  temptation  to  His  own  glory,  mak- 
ing them  by  this  means  more  humble  hereafter,  and  more 
like  wheat  when  it  is  well  purged,  and  has  no  more  chaff 
or  cockle  in  it.  This  thing  ought  to  comfort  me  when  I 
am  tempted,  making  me  imagine  with  myself  that  the 
temptation  is  the  sieve,  in  which,  though  the  Devil  furiously 
tosses  me  up  and  down,  not  with  any  intention  to  cleanse  or 
purify  me,  but  quite  to  overthrow  me,  yet  God's  holy  pro- 
tection is  wont  to  encompass  the  sieve,  and  to  preserve  him 
that  is  sifted,  and  so  holds  the  Devil's  hand,  that  instead 
of  overturning  him  he  purifies  and  perfects  him,  which 
protection  will  never  be  wanting  to  me,  if  with  humility 
and  confidence  I  have  recourse  to  the  mercy  of  Almighty 
God. 

2.  The  second  instruction  was,  that  He  had  prayed  for 
St.  Peter,  lest  his  faith  should  fail  or  be  lost,  giving  him 
by  this  to  understand  that  it  had  without  all  doubt  perish- 
ed, and  that  Satan  had  prevailed  against  him,  and  utterly 
overthrown  him,  but  for  His  prayer  and  protection. 

(6)  Luc.  xxii.  31.        (7)  Job.  i.  12.        (8)  Matt.  viii.  31. 


182  MEDITATION   XYIII. 

^  Colloquy. — 0  most  sweet  Jesus,  I  beseech  Thy 
divine  Majesty,  that  if  at  any  time  Thou  shalt  give 
leave  to  Satan  to  sift  me  hke  wheat,  Thou  wilt  vouch- 
safe to  be  my  advocate  and  protector,  for  fear  either 
my  faith  should  fail  me,  or  my  charity  should  dimin- 
ish ;  but  convert,  0  Lord,  the  temptation  to  my  good, 
(9)  that  the  affliction  may  serve  to  purify  me  in  the 
sieve,  separating  from  me  all  that  shall  be  found  bad 
or  earthly.     Amen. 

3.  The  third  instruction  was  in  these  words: — "And 
thou  being  once  converted,  confirm  thy  brethren."  In 
which  words  the  mercy  of  our  Lord,  with  which  He  tem- 
pered His  former  rigour,  declares  itself;  for,  as  He  had 
revealed  to  him  that  He  would  deny  Him  thrice,  so  did 
He  reveal  to  him  that  he  should  be  converted,  lest  seeing 
himself  overthrown,  he  might  fall  into  despair;  moreover, 
in  this  He  exhorts  him  to  show  himself  grateful  for  the 
favour  which  he  was  to  receive  in  his  conversion,  by  help- 
ing to  convert  and  confirm  his  brethren.  Where  we  may 
note  the  charity  of  our  Lord  towards  those  that  are  His, 
for  He  did  not  say  to  him,  "  when  thou  art  converted  look 
that  thou  thankest  me  heartily  in  that  I  have  prayed  for 
thee,"  but  "  Confirma  fratres" — "  Confirm  thy  brethren" 
in  their  faith  and  confidence,  take  care  of  them,  and  assist 
them  in  that  in  which  thou  thyself  hast  been  assisted,  in 
doing  this  thou  shalt  in  some  sort  satisfy  me  for  all  that  I 
have  done  for  thee. 


MEDITATION  XVIII. 

ON    THE   SERMON   WHICH   OUR   LORD    MADE   TO   HIS   DISCIPLES   AFTER   SUPPER. 

The  supper  being  ended,  our  Lord  made  to  His  apostles 
a  most  devout  and  sublime  sermon,  in  which  He  exercised 
(9)  1  Cor.  X.  13. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.        183 

admirably  the  three  principal  offices  which  He  held,  of 
master, — comforter, — and  advocate  ; — as  master  He  ex- 
horted them  to  heroic  acts  of  virtues, — as  comforter  He 
made  them  great  promises  tending  to  their  consolation, — 
and  as  advocate  prayed  to  the  eternal  Father  for  them ;  as 
will  be  pondered  in  this  ensuing  meditation. 

POINT   I. 

1.  Beginning  with  the  love  of  God,  which  is  the  first 
and  chiefest  commandment,  our  Lord  exhorted  His  apostles 
in  this  sermon  to  the  love  of  Himself,  adducing  to  this 
effect  great  and  weighty  reasons,  amongst  which  He  said 
to  them: — *'  As  my  Father  hath  loved  me,  I  also  have  loved 
you :  Abide  in  my  love.^^  (1)  Which  is  to  say,  I  do  not  love 
you  with  a  common  and  ordinary  love,  but  with  the  self- 
same love  with  which  my  Father  loveth  me,  imparting  to 
you  gratis  many  of  those  gifts  which  my  Father  hath  im- 
parted to  me ;  and  this  is  the  reason  why  I  admonish  you 
to  persist  and  abide  in  my  love,  endeavouring  on  your 
parts  to  preserve  this  love  which  I  bear  you,  that  I  may 
not,  through  your  default,  cease  to  love  you,  endeavouring 
to  love  me  as  I  love  you,  for  love  is  not  repaid  but  with 
love,  and  love  makes  to  be  beloved. 

Colloquy. — 0  most  sweet  love,  with  what  more  lov- 
ing words  couldst  Thou  exaggerate  and  declare  the 
excess  of  the  love  Thou  bearest  us,  than  in  saying 
that  Thou  lovest  us  with  the  same  love  that  Thy  Fa- 
ther loveth  Thee?  And  with  what  more  forcible  rea- 
sons couldst  Thou  move  us  to  love  Thee  than  in  de- 
claring to  us  the  greatness  of  Thine  own  love  ?  Oh 
that  I  could  love  Thee  with  the  like  love,  seeing  Thou 
desirest  to  be  loved  with  such  a  love ! 

2.  He  told  them  that  this  love  principally  discovers  itself 
in  obedience,  and  in  keeping  His  commandments,  for  which 
(I)  Joan.  XV.  9. 


184  MEDITATION  XVIII. 

He  gave  them  many  reasons,  saying: — '•'' If  you  love  me 
keep  my  commandments... 'B.q  that  hath  my  commandments 
and  keepeth  them,  he  it  is  that  loveth  me,  and  he  that 
loveth  me  shall  be  loved  of  my  Father :  and  I  will  love 
him,  and  manifest  myself  to  him." — "  If  any  love  me,  he 
will  keep  my  word,  and  my  Father  will  love  him ;  and  we 
will  come  to  him,  and  will  make  abode  with  him."  (2)  In 
this  discourse  He  teaches  us  that  the  true  love  of  God  is 
not  idle,  nor  does  it  live  at  its  own  liberty,  but  that  it 
labours  to  accomplish  the  will  of  Almighty  God,  in  which 
three  great  goods  are  contained ; — i.  First,  "  to  he  loved  hy 
the  eternal  Father^''''  with  particular  signs  of  His  love  and 
affection ;  for,  if  to  be  loved  and  favoured  by  kings  and 
princes  of  the  earth  be  esteemed  for  so  great  a  good,  with 
how  much  greater  reason  ought  we  to  esteem  being  loved 
and  favoured  by  the  King  of  heaven,  seeing  that  nothing 
can  be  wanting  to  those  that  are  the  favourites  of  such  a 
King. — ii.  The  second  is,  that  the  Father  and  the  Son, 
and  being  consequently  the  Holy  Ghost,  ^^will  come  to 
him,^^  and  will  make  their  abode  within  his  soul^  governing 
it,  cherishing,  and  fostering  it  with  a  particular  care. — 
iii.  The  third  is,  that  Jesus  Christ  "m//  manifest  Himself 
to  him,''  as  well  in  this  life  by  the  clear  light  of  faith  with 
the  grace  of  contemplation,  as  in  the  other  by  the  beatific 
vision,  where  God  shall  be  seen  face  to  face. 

Colloquy. — 0  happy  are  tliey  that  love  Jesus 
Christ,  fulfilling  His  commandments,  whereby  they 
shall  receive  so  great  a  good !  0  my  soul,  love  in 
obeying,  and  obey  in  loving,  that  thou  mayest  so  pu- 
rify thyself  by  this  obedience  of  charity,  that  thou 
mayest  see  Him  whom  thou  lovest,  and  rejoice  in  be- 
holding Him  for  ever  and  ever.     Amen. 

3.  He  proposed  Himself  for  an  example  and  pattern  of 
(2)  Joan.  xiv.  15,  21,  23. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.         185 

all  that  He  had  spoken,  saying: — "7/"  you  keep  my  com- 
mandments  you  shall  abide  in  my  love,  as  I  also  have  kept 
my  Father's  commandments,  and  do  abide  in  His  love,  "(3) 
as  well  in  the  love  that  He  beareth  me,  as  in  that  which  I 
bear  Him;  so  that  the  observance  of  God's  commandments 
preserve  in  us  our  love  to  God,  and  also  God's  love  to- 
wards us  all,  after  the  example  of  our  Lord  Jesus,  con- 
siderino:  that  He  has  observed  His  Father's  command- 
ments,  even  to  the  laying  down  of  His  life,  for  the  fulfilling 
of  them. 

Colloquy. — 0  my  well-beloved,  I  desire  to  accom- 
plish the  will  of  Thy  Father  in  the  same  manner  as 
Thou  hast  accomplished  it,  loving  Him  as  Thou  hast 
loved  Him,  to  the  end  I  may  be  loved  by  Him,  as 
Thou  hast  been,  and  that  I  may  love  Thee  as  I  am 
loved  by  Thee;  since,  therefore,  Thou  commandest 
me  to  love  Thee,  give  me  what  Thou  commandest, 
that  I  may  love  Thee  as  Thou  desirest. 

(Of  this  point  Ave  will  treat  more  largely  in  the  sixth 
part  of  this  work.) 

POINT   II. 

With  the  precept  of  the  love  of  God  is  joined  the  com- 
mandment of  the  love  of  our  neighbour^  to  which  our  Lord 
exhorted  His  apostles  three  several  times  in  this  sermon 
with  very  grave  and  eiFectual  words. 

1.  Firsty  He  said  to  them: — "^  new  commandment  1 
give  to  you,  that  you  love  one  another,  as  I  have  loved  you. 
By  this  shall  all  men  know  that  you  are  my  disciples,  if 
you  have  love  one  for  another,"  (4)  He  calls  this  command- 
ment new  because  He  renewed  it,  being  in  a  manner 
abolished  and  out  of  use,  re-establishing  it  in  its  former 
perfection,   as  the  foundation  of  the  new  law,  which  is 

(3)  Joan.  XV.  10.  (4)  Joan.  xiii.  34. 


186  MEDITATION  XVIII. 

altogether  a  law  of  love,  and  by  whicli  we  are  made  like 
the  new  Adam,  are  renewed  in  spirit,  and  attain  the  new 
dignity  of  being  the  sons  of  God,  by  the  adoption  of  Jesus 
Christ,  and  because  He  Himself  gives  us  a  new  command- 
ment and  example  of  love.  The  old  law  of  love  command- 
ed, "  thou  shalt  love  thy  neighbour  as  thyself;" — the  new 
commands,  that  we  should  love  him  as  Christ  has  loved 
us, — that  is  to  say,  with  that  purity  and  fervour,  and 
with  that  intention  that  He  loved  us,  willing  and  procur- 
ing for  our  neighbours,  as  He  did  principally,  spiritual 
goods,  although  with  the  loss  of  our  own  temporal  commo- 
dities; and  that  we  might  have  this  love  in  more  esteem 
and  reputation,  He  said  that  it  shall  be  the  mark  and  sign 
by  which  His  disciples  shall  be  known ;  as  if  He  would  say, 
— The  disciples  of  Moses  are  known  by  the  observations  of 
the  ceremonies  of  the  law, — those  of  St.  John  Baptist  by 
corporal  fasting  and  austerities, — those  of  the  Pharisees  by 
their  habits  and  exterior  ceremonies, — those  of  the  philo- 
sophers by  their  sharp  and  witty  sentences, — but  the  dis- 
ciples of  my  school  shall  be  known  by  their  mutual  love, 
for  although  besides  these  there  are  sundry  other  signs  of 
Christ's  disciples,  as  are  faith,  prophecy,  miracles,  and 
other  good  and  laudable  works,  nevertheless,  there  is  no 
sign  so  certain  and  assured  as  is  this  of  love,  which  may  be 
found  in  all,  and  without  which  the  rest  are  imperfect. 
Hence  it  is  that  the  Wise  man  says: — "The  sons  of  wis- 
dom are  the  Church''  or  congregation  "  of  the  just,  whose 
nature  and  condition  is  obedience  and  love ;"  (5)  for,  as  the 
nations  of  the  world  are  known  by  their  language,  by  their 
habit,  or  by  their  laws,  and  other  exterior  signs,  so  the 
nation  of  the  children  of  the  Wisdom  Incarnate,  which  is 
Jesus  Christ,  are  known  by  obedience,  and  by  the  love  of 
God,  and  the  love  of  one  another. 

(5)  Ecclus.  iii.  1. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.        187 

Colloquy. — 0  most  sweet  master,  give  me,  I  beseech 
Thee,  the  mark  of  those  that  pass  their  course  in  Thy 
holy  school,  that  this  do  not  serve  me  for  a  bare  mark 
only  to  be  known  by,  but  that  by  the  same  Thou 
mayest  also  be  glorified,  seeing  that  the  learning  of 
the  disciple  is  the  glory  of  his  master. 

2.  The  second  time  that  our  Saviour  exhorted  them  to 
this  love  was,  when  He  said  to  them: — "  This  is  my  com- 
mandment, that  you  love  one  another,  as  I  have  loved  you. 
Greater  love  than  this  no  man  hath,  that  a  man  lay  down 
his  life  for  his  friends."  (6)  In  which  words  the  com- 
mandment of  love,  which  before  He  had  called  "  new,"  He 
now  calls  His,  for  although  the  other  commandments  are 
also  His,  this,  notwithstanding,  is  His  by  excellency — is 
His  because  He  grounds  His  law  upon  it,  and  rejoices  to 
observe  it  most  perfectly,  and  because  He  esteems  it  more 
than  the  rest,  and  by  it  makes  men  become  His, — His 
children, — His  friends, — and  His  faithful  servants,  and  by 
it  He  imparts  to  them  all  that  He  has,  that  is  to  say,  His 
grace,  and  the  inheritance  of  His  glory,  and  even  His  own 
self;  in  a  word,  this  precept  is  His  own,  because  He  makes- 
Himself  the  example  of  this  love,  whose  chief  and  principal 
perfection  is,  to  expose,  when  need  so  requires,  our  life  for 
our  friends,  that  is  to  say,  for  those  whom  we  love. 

Colloquy. — O  infinite  lover,  who  hast  given  Thy  life 
for  us  all,  inasmuch  as  Thou  lovest  all,  and  although 
they  were  Thine  enemies,(7)  yet  didst  offer  it  for 
them,  that  Thou  mightest  win  them  to  be  Thy  friends; 
give  me,  I  beseech  Thee,  a  love  as  perfect  as  this,  for 
there  is  no  reason  why  I  should  love  my  life,  so  base 
and  miserable,  more  than  Thou  hast  loved  Thine,  so 
precious  and  admirable. 

3.  The  third  time  He  said  to  them  : — "  Tliese  things  Icom- 

(6)  Juan.  XV.  12.  (7)  Rom.  v.  10. 


188  MEDITATION    XVIII. 

mandyou  that  you  love  one  another.*\S)  In  wliich  words  He 
gives  clearly  to  understand  that  all  that  He  has  ordained 
in  His  law,  and  all  the  rest  of  the  commandments,  aie 
contained  in  this  commandment  of  love;  and  this  is  the 
reason  that  He  says  to  them: — "  I  recommend  this  thing; 
that  you  love  one  another,  for  if  you  love  one  another  you 
will  fulfil  the  whole  law,  (9)  of  which  the  precepts  are 
nothing  but  love."  He  repeats  this  commandment  thrice, 
to  the  end  that  it  might  take  the  deeper  root  in  their 
hearts,  and  all  three  times  He  calls  it  a  commandment; 
but  when  He  persuaded  them  to  love  Him,  He  used  not 
this  word  of  "commandment;"  as  if  He  had  said: — 
*'  That  you  love  me,  it  will  not  be  needful  to  say  that  I 
command  you  to  do  it,  for  the  love  which  I  bear  you,  and 
the  good  which  I  have  done  you,  must  sufficiently  provoke 
you,  but  that  you  love  your  neighbour ;  this  I  expressly 
command  you,  once,  twice,  and  thrice,  lest  you  become 
cold  and  careless  in  this  love." 

POINT  III. 

In  this  same  sermon,  our  Lord  also  exhorted  His  apos- 
tles three  several  times  to  the  exercise  of  prayer,  declaring 
to  them  the  confidence,  and  other  conditions  which  ought 
to  accompany  this  holy  exercise. 

1.  First,  He  said  to  them: — "He  that  believeth  in  me, 
the  works  that  I  do  he  also  shall  do,  and  greater  than 
these  shall  he  do.  Because  I  go  to  the  Father,  and  what- 
soever you  shall  ash  in  my  name  that  will  I  do,  that  the 
Father  may  be  glorified  in  the  Son.  If  you  shall  ask  me 
anything  in  my  name,  that  I  will  Jo."(10)  In  these  words 
He  teaches  us,  that  prayer,  joined  with  a  lively  faith,  and 
an  assured  confidence  in  His  word,  is  powerful  to  obtain 
of  the  eternal  Father  and  of  Christ  Himself,  strength  and 
(8)  Joan.  XV.  17.  (9)  Rom.  xiii.  10.  (10)  Joan.  xiv.  12. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.        189 

force  to  do  marvellous  works,  and  like  those  which  He 
Himself  did  whilst  He  was  in  this  world,  as  well  works  of 
virtue  and  sanctity,  as  also  miracles,  and  that  greater  if 
need  be  than  were  His  own.  And  to  assure  us  of  this  so 
much  the  better.  He  repeats  the  same  thing  twice,  and 
affirms  that  it  is  the  glory  of  His  Father  to  grant  the 
same  for  His  Son's  sake,  thereby  to  show  that  they  will 
both  of  them  accomplish  it  most  willingly. 

2.  Secondly,  He  said  to  them: — "If  you  abide  in  me, 
and  my  words  abide  in  you;  you  shall  ask  what  thing 
soever  you  will,  and  it  shall  be  done  unto  r/ow."(ll)  In 
these  words  He  teaches  us  the  wonderful  efficacy,  force, 
and  connexion  which  prayer  has,  together  with  union  with 
Christ  by  love  and  obedience  to  His  woid,  for  He  puts 
into  the  hands  of  the  will,  thus  united  with  Jesus  Christ, 
both  to  will  and  to  demand;  and  our  Saviour  obliges 
Himself  to  grant  that  which  shall  be  demanded  of  Him. 
Which,  however,  is  only  to  be  understood  in  case  that, 
moved  by  the  instinct  of  this  divine  union,  we  will  and 
demand  that  which  is  agreeable  to  it,  and  never  will  any- 
thing but  that  which  shall  be  pleasing  to  God,  nor  ever 
demand  anything  but  what  shall  be  agreeable  to  His 
Majesty,  as  having  now  no  more  our  own  will,  but  as- 
suming the  will  of  Almighty  God  for  our  own.  And 
hence  it  is  that  S.  Thomas  says,  that  "  the  prayer  of  those 
who  pray  in  this  manner  is  always  heard.  "(12) 

Colloquy. — 0  God  of  my  soul,  grant  me,  I  beseech 
Thee,  that  I  be  always  united  to  Thee,  and  that  Thy 
words  and  precepts  be  always  imprinted  in  me,  loving 
them,  and  fulfilling  them  with  a  hearty  affection  ;  for 
I  am  most  assured  that  if  I  love  Thee,  and  obey 
Thee,  conforming  my  desires  to  the  law  of  love,  I  may 
demand  whatsoever  I  will,  and  Thou  wilt  give  me 

(U)  Joan.  XV.  7.  (12)  S.  Tho.  3,  p.  q.  xxi.,  art.  4. 


190  MEDITATION  XVIIL 

whatsoever  I  shall  demand,(13)  since  Thou  dost  de- 
light to  please  those  who  please  Thee,  and  to  fulfil  the 
will  of  those  who  always  fulfil  Thine. 

3.  Thirdly,  He  said  to  them  with  this  asseveration: — 
"ilrnm,  Amen^  I  say  to  you,  if  you  ask  the  Father  any- 
thing in  my  name  He  will  give  it  you.  Hitherto  you  have 
not  asked  anything  in  my  name:  Ask  and  you  shall  receive, 
that  your  joy  may  be  full.  "(14)  In  these  words  He 
makes  them  a  solemn  promise,  and  with  great  assurance, 
that  He  will  give  them  all  that  they  shall  demand  in  His 
name,  and  exhorts  them  to  make  trial  thereof,  that  their 
own  experience  may  show  them  the  truth  of  it,  and  that 
so  they  may  thoroughly  rejoice  to  see  it  accomplished. 

4.  And  that  we  may  the  better  comprehend  the  excel- 
lence of  this  promise,  we  must  consider  these  ensuing  cir- 
cumstances ; — i.  who  it  is  that  makes  it ; — ii.  to  whom  it  is 
made ; — iii.  who  it  is  that  is  to  execute  it ; — to  whom  we 
are  to  have  recourse ; — ^iv.  how ; — v.  for  what  things ; — vi. 
and  in  what  manner. 

i.  He  who  makes  this  promise  is  the  Son  of  the  living  God, 
whose  name  is  faithful,  and  true;  truth  itself,  and  the  in- 
finite wisdom,  who  can  neither  be  deceived  nor  deceive ; — 
who  knows  what  to  promise  and  what  He  can  and  will 
fulfil,  and  what  is  expedient,  and  therefore  His  promise 
is  on  every  side  most  assured. 

ii.  Those  to  whom  this  promise  is  made,  are  the  disciples 
of  Christ,  who  were  then  present  with  Him  in  this  chamber, 
Judas  having  already  gone  out;  that  is  to  say,  it  is  made 
only  to  those  who  believe  in  Jesus  Christ,  hope  in  Him, 
and  who  desire  to  serve  and  obey  Him  as  His  disciples, 
but  not  to  rebellious  and  obstinate  sinners,  who  withdraw 
themselves  from  His  school  and  obedience.  And  in  this 
sense  the  man  that  was  born  blind  in  the  Gospel,  said, 
(13)  Psal.  cxliv.  19.  (14)  Joan.  xvi.  23. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.        191 

"that  God  doth  not  hear  smners."(15)  And  the  "Wise 
man  says:  "He  that  turneth  away  his  ears  from  hearing 
the  law,  his  prayer  shall  be  an  abomination."(16)  Never- 
theless, if  they  are  sinners,  but  desire  to  be  no  longer 
such,  rather  seeking  to  render  themselves  disciples  of 
Christ,  such  as  these  have  also  part  in  this  promise,  when- 
ever they  shall  ask  to  be  received  in  His  school ;  for  our 
heavenly  Father  gives  His  good  Spirit  to  him  that  de- 
mands it,  to  withdraw  himself  from  evil;  yet  more  es- 
pecially do  they  enjoy  it  who  "abide  in"  Christ,  and 
whose  "words  abide  in"  them,  as  we  have  said  before. 

iii,  "  He  who  is  to  accomplish  this  promise,  or  to  whom 
we  are  to  have  recourse,  is  '"''the  Father^''''  that  is  to  say,  this 
Lord  who  by  excellency  deserves  this  name;  who  is  a 
Father,  loving,  careful,  and  powerful  to  give  His  children 
whatever  they  shall  demand  of  Him,  far  better  than  all 
the  fathers  of  the  earth,  for  He  gives  without  losing  any- 
thing, without  diminishing  anything  of  His  treasures,  and 
much  delights  to  give  to  all;  for  this  cause  our  Lord  says 
in  the  Gospel: — "If  you  then  being  evil,  know  how  to 
give  good  gifts  to  your  children,  how  much  more  will  your 
Father  from  heaven,  give  the  good  Spirit  to  them  that  ask 
Him?"(17)  It  belongs  also  to  the  same  Son  of  God  to 
accomplish  this  promise,  who  has  so  much  loved  us  as  to 
die  for  us,  and  who  is  so  liberal  a  friend  and  so  desirous 
to  give,  that  He  gives  Himself  for  us,  and  enjoins  us  on 
account  of  the  great  desire  He  has  of  giving  to  us,  to 
demand  of  Him  what  we  will.  Finally,  the  Holy  Ghost 
will  also  accomplish  this  promise,  who  is  one  God  with 
the  other  two,  and  who,  as  the  apostle  says,  "asketh 
for  us,"(18)  and  also  inspires  us  to  demand,  by  reason  of 
the  great  desire  He  has  to  give  to  us, 

(15)  Joan.  ix.  31.  (16)  Prov.  xxviii.  9.  (17)  Luc.  xi.  13. 

(18)  Rom.  viii.  16. 


192  MEDITATION  XVIII. 

iv.  The  titles  and  privileges  hy  which  we  are  to  demand, 
are  the  name  of  Jesus  Christ, — that  is  to  say,  the  bounty 
of  Jesus  Christ,  and  all  His  virtues  and  merits,  the  la- 
bours of  His  life  and  death,  the  services  He  has  done  to 
His  Father,  and  for  His  glory  and  honour,  and  to  the  end 
that  His  name  be  highly  glorified ;  so  that  I  ought  not  to 
demand  in  my  own  name,  nor  trusting  in  my  own  virtue, 
nor  merits,  nor  in  the  glory  of  my  name,  but  setting  all 
this  aside,  and  distrusting  in  myself,  I  must  wholly  rely 
upon  our  Lord  Jesus,  and  direct  that  which  I  shall  de- 
mand to  His  greater  glory. 

V.  The  things  comprehended  in  this  promise,  are  all  things 
which  are  decent  and  convenient  to  the  bounty  of  the  Father, 
who  is  to  give  them,  (19)  and  to  the  name  and  virtue  of 
the  Son  by  whom  we  are  to  demand  them,  and  also  to  the 
necessity  of  him  who  demands  them,  for  the  good  either 
of  his  own  soul,  or  of  the  souls  of  others,  for  whom  he 
requires  them, — and  that  without  any  restriction  or 
limitation,  seeing  that  He  that  has  made  the  promise,  has 
not  put  any  limit;  whence  it  follows,  that  as  God  will  be 
liberal  in  giving,  I  ought  not  to  be  niggardly  in  demand- 
ing, but  so  to  ask  as  one  that  asks  of  a  most  liberal  Lord, 
and  to  ask,  as  our  Lord  says,  "Ut  gaudium  vestrum  sit 
plenum,"  *'that'*  our  "joy  may  be  full,"  that  is  to  say, — 
not  to  demand  principally  earthly  things,  which  cannot 
afford  us  a  complete  joy  and  contentment;  but  to  demand 
heavenly  things,  and  that  not  sparingly,  but  in  such 
abundance,  that  they  may  satisfy  our  joy,  and  give  full 
content  to  our  desire,  both  in  this  life  and  in  the  life 
eternal. 

vi.  The  manner  in  which  we  are  to  demand,  is,  with  a 
great  faith  and  confidence  in  the  bounty  and  liberality  of 
Him  who  promises,  who  will  give  that  which  we  demand 
(19)  S.  Basil  de  Const.  Monast.  c.  2. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.         193 

of  Him,  and  in  the  merits  of  the  Mediator  in  whose  name 
we  demand.  This  is  that  faith  of  which  our  Lord  speaks 
in  S.  Mark,  when  He  says:  "  Habete  fidem  Dei," — "  Have 
the  faith  of  God,"(20)  that  is,  a  faith  exceeding  great,  a 
faith  worthy  of  God,  a  faith  most  sublime,  which,  leaving 
all  the  baseness  of  the  earth,  has  its  anchors  above  in 
heaven,  hoping  to  obtain  at  the  hands  of  Almighty  God, 
all  whatsoever  He  has  promised,  it  being  founded  in  His 
word,  and  in  that  which  He  Himself  is.  (21)  This  is  that 
faith  which  He  compares  in  another  place  "  to  a  grain  of 
mustard  seed,  "(22)  of  which  we  have  already  spoken  in  the 
3rd  part  of  the  forty-sixth  meditation.  To  this  faith 
must  be  joined  a  great  perseverance  even  to  the  time  that 
our  joy  be  accomplished,— that  is  to  say,  until  we  shall 
perceive  by  experience  that  we  are  heard,  and  that  we 
enjoy  the  thing  demanded,  receiving  with  the  gift  a  per-^ 
feet  contentment. 

Colloquy. — 0  Redeemer  of  the  world,  who  art  so  • 
liberal  in  promising,  and  so  faithful  in  accomplishing 
what  Thou  dost  promise,  I  give  Thee  thanks  for  this 
Thy  liberality  and  fidelity,  which  in  all  things  Thou 
makest  apparent,  and  I  beseech  Thee  that  Thou  wilt 
vouchsafe  to  give  me  the  grace  to  demand  what  Thou 
biddest  me  demand,  and  in  that  manner  in  which 
Thou  wouldst  have  it  demanded,  that  so  receiving  what 
I  demand  my  joy  may  be  full,  rejoicing  not  only  in 
Thy  gifts,  but  much  more  in  Thyself,  who  art  the 
giver  ;  for  my  joy  will  never  be  complete,  unless  I 
enjoy  Thee,  who  art  my  chief  and  sovereign  joy,  world 
without  end.     Amen. 

The  remainder  of  this  promise  shall  be  pondered  in  the 
fifth  part  of  this  work. 

POINT  IV. 

Our  Lord  employed  the  greatest  part  of  His  sermon  in. 
(20)  Marc.  xi.  22.  (21)  Jac.  L  6.  (22)  Mat.  xvii.  19. 

Vol.  IV.— 13. 


194  MEDITATION  XVIII. 

encouraging  His  apostles,  and  in  comforting  them  in  tiieif" 
present  troubles,  as  also  in  those  which  they  were  shortly 
after  to  endure  in  the  world,  alleging  reasons  to  this  endy 
of  which  I  will  set  down  some,  though  not  in  the  same 
order  as  He  spake  them,  to  serve  us  for  helps  to  meditate, 
and  for  motives  both  to  comfort  and  encourage  us  to 
suffer  patiently  such  persecutions  and  afflictions  as  may 
befal  us. 

1.  The  first  reason  was,  the  example  of  that  which  our 
Lord  Himself  suffered: — "  Remember  my  word  that  I  said 
to  you:  The  servant  is  not  greater  than  his  lord.  If 
ih&y  have  persecuted  me  they  will  also  persecute  you.^\23) 
"  They  will  put  you  out  of  the  synagogues ;  yea,  the  hour 
Cometh  that  whosoever  killeth  you,  will  think  that  he 
doth  service  to  God.  And  these  things  they  will  do  to 
you;  because  they  have  not  known  the  Father,  nor 
me."(24) 

Colloquy. — 0  happy  afflictions,  of  which  Christ  is 
the  cause,  and  by  which  we  are  made  like  to  our  Lord 
Jesus.  I  will  not,  dear  Lord,  be  privileged  nor  ex- 
empted from  these  afflictions,  for  being  Thy  servant, 
it  will  be  a  very  great  honour  to  me  to  walk  by  the 
same  way  that  my  Lord  walked. 

2.  The  second  reason  was,  that  to  he  persecuted  is  a 
mark  that  they  are  not  of  the  rank  of  the  reprobate  of  the 
world,  and  consequently  that  they  are  of  the  fold  of  Christ 
and  of  His  elect.  "  If  the  world,"  says  He,  "  hate  you, 
know  ye  that  it  hated  me  before  you.  If  you  had  been  of 
the  world,  the  world  would  love  his  own.  But  because 
you  are  not  of  the  world,  but  1  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  youy{25) 

Colloquy. — 0  good  Jesus,  I  will  be  of  Thy  com- 

(23)  Joan.  xv.  20.       (24)  Ibid.  xvi.  2.       (25)  Ibid.  xv.  18, 19. 


ox  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.         195 

pany,  and  not  of  the  faction  of  the  world,  and  if  the 
world  hates  me  and  persecutes  me,  I  will  rejoice  at 
it,  for  Thou  wilt  protect  me,  because  the  world  vexe3 
and  molests  me  for  Thy  sake. 

3.  The  third  reason  was,  because  these  troubles  and  afflk- 
tions  will  be  by  and  by  converted  into  joys,  in  the  same 
manner  as  a  woman,  "  when  she  is  in  labour,  hath  sorrow, 
because  her  hour  is  come:  but  when  she  hath  brought 
forth  the  child,  she  remembereth  no  more  the  anguish  for 
joy  that  a  man  is  born  into  the  world ;"(26)  even  so  in 
like  manner  shall  you  be  sad  and  discomforted  for  my 
absence  and  for  my  death,  but  soon  after  I  will  rise  again, 
as  he  that  is  newly  born  into  the  world,  and  will  turn 
your  tears  into  joy; — you  shall  feel  great  pains  like  those 
which  women  feel  in  time  of  travail,  in  preaching  my  law, 
and  in  doing  that  which  I  command  you,  for  which  great 
persecutions  will  be  raised  against  you ;  yet  nevertheless, 
the  self-same  thing  which  was  the  occasion  of  your  former 
heaviness,  will  after  cause  in  you  such  joy  and  content- 
ment, that  you  will  no  more  remember  the  heaviness  past, 
by  reason  of  the  fruit  which  you  will  gather  from  it ;  the 
pain  will  not  last  long,  and  the  joy  will  be  such  and  so 
permanent,  that  none  shall  be  able  to  take  it  from  you. 

Colloquy. — 0  my  soul,  do  not  covet  the  joy  of  the 
world,  which  is  wont  to  end  in  mourning,  but  rather 
"  count  it  all  joy,"(27)  to  suffer  heaviness  and  sorrow 
for  Christ,  which  soon  shall  be  converted  into  joy ;  love 
tribulations,  and  thou  wilt  find  in  them  consolation. 

4.  The  fourth  reason  was,  that  in  heaven  there  are  eter- 
nal mansions,  in  which  our  Lord  Jesus  will  lodge  all  those 
who  suffer  for  Him;  "Let  not  your  heart  be  troubled. 
You  believe  in  God,  believe  also  in  me.     In  my  Father  s 

(2b)  Ibid.  xvi.  20.  (27)  Jac.  i.  2. 


196  MEDITATION    XVIII. 

house  there  are  many  mansions.  If  not,  I  would  have  told 
you;  that  I  go  to  prepare  a  place  for  you,  and  if  I  shall 
go  and  prepare  a  place  for  you,  I  will  come  again  and  will 
take  you  to  myself,  that  where  I  am,  you  also  may  be. 
And  whither  I  go  you  know,  and  the  way  you  know."(28) 

Colloquy. — 0  my  soul,  do  not  trouble  thyself,  and 
do  not  afflict  thyself  at  thy  travails,  for  the  mansion 
of  this  world  is  but  a  temporary  one,  and  our  Lord 
Jesus  will  come  and  fetch  thee  at  the  hour  of  thy  death, 
to  recompense  thee  for  all  that  thou  hast  suffered  in 
thy  life,  placing  thee  with  unspeakable  joy  in  His 
eternal  habitations. 

5.  The  fifth  reason  was,  that  in  the  midst  of  the  travails 
and  afflictions  of  this  life.  He  Himself  comes  to  visit  and  to 
help  us,  for  so  does  He  say:  "/  wiU  not  leave  you  or- 
phans,^\29)  for  I  will  defend  you,  let  not  your  heart  be 
troubled  for  fear,  seeing  that  I  have  said  that  I  am  to 
depart,  and  to  come  again  to  you.  "  A  little  while,  and 
now  you  shall  not  see  me:  and  again  a  little  while,  and 
you  shall  see  me,  because  I  go  to  the  Father  ;"(30)  at  which 
your  heart  shall  rejoice,  and  nobody  shall  be  able  to  take 
from  you  that  joy  which  I  will  give  you. 

Colloquy. — 0  most  loving  Father,  who  dost  never 
leave  Thy  children  orphans,  not  even  when  they  think 
Thee  to  be  absent  from  them,  for  indeed  Thou  art 
never  so  absent,  but  that  Thou  still  hast  regard  to 
their  good ;  I  desire  that  I  may  not  trouble  nor  afflict 
myself  in  my  crosses,  seeing  that  Thou  art  so  soon  to 
come  to  visit  me,  and  to  comfort  me  in  them.  Give 
me,  dear  Lord,  that  inward  joy,  of  which  neither  the 
Devil,  nor  the  world,  nor  any  creature  whatsoever 
else  shall  ever  be  able  to  deprive  me,  for  possessing 
this  joy  all  tribulations  will  be  pleasing  to  me. 

C28)  Joan.  xiv.  1.  (29)  Ibid.  18.  (30)  Ibid.  xvi.  16. 


ON  THE  SERMON  OF  CHRIST  MADE  AFTER  SUPPER.         197 

6.  Tlie  sixth  reason  was,  that,  although  they  were 
afflicted  with  adversities,  yet  they  are  beloved  of  the  eternal 
Father.  "  I  say  not  to  you  that  I  will  ask  the  Father  for 
you,  for  the  Father  Himself  loveth  you,  because  you  have 
loved  me,  and  have  believed  that  I  came  out  from  God."(31) 
As  if  He  had  said, — "  Be  not  troubled,  fear  not,  and  do  not 
lose  your  confidence,  nor  be  discouraged  in  the  midst  of 
the  crosses  and  afflictions  which  you  shall  suffer  for  my 
sake ;  for  these  are  the  pledges  of  the  love  of  my  Father 
towards  you,  for  the  love  which  you  have  showed  in  suf- 
fering for  my  sake;  and  if  my  Father  love  you,  He  will, 
assure  yourselves,  defend  and  comfort  you,  for  a  Father 
so  loving  and  powerful  can  never  fail  to  comfort  His 
children." 

Colloquy. — 0  most  loving  Father,  I  will  desire  no 
other  consolation  in  this  world  but  to  know  that  Thou 
lovest  rae,  for  if  Thou  lovest  me,  nothing  can  be  want- 
ing to  me,  Thou  who  knowest  not  how  to  love,  and  to 
be  lacking  to  him  whom  Thou  lovest. 

7.  The  seventh  reason  of  consolation  is,  the  great  assu- 
rance and  confidence  we  have  of  remaining  victorious  over 
all  our  enemies  that  persecute  us.  "  In  the  world,"  says 
our  Lord,  "  you  shall  have  distress ;  but  have  confidence,  / 
have  overcome  the  tvorld.'\32)  —That  is,  "  I  have  overcome 
the  Devil,  the  prince  of  the  world.  I  have  overcome  the 
fury  of  persecutions  and  crosses,  I  have  overcome  death 
and  sin,  and  in  virtue  of  my  victory,  you  ought  assuredly 
to  hope  that  you  will  likewise  overcome,  considering  that 
I  have  already  overcome  them  for  you,  and  that  it  is  I 
that  yet  fight  in  you,  in  order  that  you  may  overcome." 

Colloquy. — I  yield  Thee  thanks,  0  eternal  Father, 
for  that  Thou  hast  given  us  the  victory,  "  through  our 

(31)  Ibid.  26.  (32)  Ibid.  33. 


198  MEDITATION  XIX. 

Lord  Jesus  Chrlst,"(33)  and  seeing  that  both  the  vic- 
tory and  the  glory  is  Thine,  I  can  no  way  doubt  nor 
distrust,  but  that  I  may  easily  obtain  the  victory. 

Our  Lord  further  alleges  other  reasons  of  this  consola- 
tion, grounded  upon  the  coming  of  the  Holy  Ghost,  which 
we  will  reserve  for  the  fifth  part  of  this  work,  in  the  medi- 
tations of  that  matter. (34) 


MEDITATION  XIX. 

ON   THE  PBAYER  WHICH  OnS  LORD  MADE  TO   HIS  FATHER   AT  THE   END  OF  THB 
SERMON   AFTER   SUPPER. 

This  prayer  of  our  Lord  is  a  most  lively  and  most  per- 
fect example  of  all  such  things  as  ought  to  be  in  a  fervent 
and  excellent  prayer(l) — both  with  regard  to  the per^om /or 
whom  we  ought  to  pray,  and  the  things  we  are  to  demand, — 
the  patronage  and  titles  which  are  to  be  alleged  for  obtain- 
ing them,  or  the  order  we  ought  to  observe  in  all  these. 
We  will  therefore  reduce  this  prayer  to  three  points,  as 
it  consists  of  three  parts. — i.  For,  first,  Christ,  as  He  was 
man,  prayed  for  Himself.,  and  for  His  own  necessities. — ii. 
Secondly,  for  His  apostles,  who  were  there  present,  and 
were  under  His  charge. — iii.  Thirdly,  for  all  the  elect,  and 
for  all  the  faithful  who  were  to  be  to  the  end  of  the  world, 
according  to  the  rule  that  is  required  in  a  well  ordered 
charity;  all  which  we  ought  to  observe  in  the  selfsame 
form  and  manner  our  Lord  observed  them. 

POINT  I. 

1.  Our  Lord  Jesus,  standing  up  in  the  presence  of  Hig 
apostles,  lifted  up  His  eyes  to  heaven,  and  with  a  loud 
and  clear  voice  prayed  to  His  Father /or  Himself  saying, — 

(33)  1  Cor  XV.  57.  (34)  Med.  xvii.  22. 

(1)  S.  Tho.  3,  p.  q.  xxi.,  art.  3. 


ON  THE  PRAYER  OF  CHRIST  AFTER  SUPPER.  199 

"  Father,  the  hour  is  come,  glorify  Thy  Son^  that  Thy  Son 
may  glorify  Thee. ''(2) 

i.  Consider  here  both  the  internal  and  the  external  reve- 
rence with  which  our  Lord  prayed,  the  devotion  which  He 
showed,  lifting  up  His  eyes  to  Heaven,  the  sounding  voice, 
the  sweet,  pleasing,  and  penetrating  words  which  He  pro- 
nounced, to  instruct  the  apostles,  by  His  example,  how 
they  were  to  pray,  and  comfort  them  by  the  care  He 
showed  for  them. 

iL  What  He  demanded  in  this  prayer,  namely,  that  He 
might  he  glorified  at  the  time  of  His  Passion  by  miracles, 
which  might  sufficiently  manifest,  that  although  He  suf- 
fered things  so  ignominious,  yet  that  He  was  the  Son  of 
God ; — moreover,  that  He  might  be  likewise  glorified  with 
the  splendour  and  glory  of  His  resurrection  and  ascension 
into  heaven; — as  also  that  He  might  be  glorified  in  the 
world,  and  acknowledged  by  men  to  be  Son  of  God.  And 
to  show  that  He  did  not  desire  this  for  His  own  glory, 
He  added,  *'  I  crave  this,  O  Father,"  "  ut  filius  tuus  cla- 
rificet  te,"  to  the  end  "  that  Thy  Son  may  glorify  Thee;" 
— that  is,  "that  my  glory  may  redound  to  Thine,  so  that 
after  Thou  shalt  have  glorified  me,  I  may  likewise  glorify 
Thee,  and  publish  Thy  glory  to  my  disciples,  and  by  them 
to  all  the  world." 

2.  This  prayer  of  our  Lord  I  will  endeavour  to  use  in 
divers  manners, — ^beseeching  of  the  eternal  Father  that 
He  would  glorify  His  Son  throughout  the  world; — 
amongst  the  infidels,  giving  them  light  to  believe  in  Him, 
and  to  glorify  Him  as  His  Son,  and  that  in  doing  this  the 
Father  Himself  may  be  glorified,  and  with  this  spirit  I 
will  often  say:—"  Father,  glorify  Thy  Son,"  that  Thy  Son 
may  glorify  Thee  "  throughout  the  world."  At  other 
times  I  will  appropriate  this  prayer  to  myself,  demanding 
(2)  Joan.  xvii.  1 — 4. 


200  MEDITATION   XIX. 

of  the  eternal  Father  that  He  would  glorify  me,  a  misera- 
ble wretch,  and  His  unworthy  son,  with  the  glory  of  His 
grace,  and  with  excellent  acts  of  virtue,  yet  not  for  my 
own  honour,  but  for  His  glory,  and  to  the  end  that  I 
may  glorify  and  publish  His  greatness ;  and  in  this  sense, 
demanding  for  myself,  I  will  say,  "  Father,  glorify  Thy 
son,  that  Thy  son  may  glorify  Thee."  And  it  is  no  arro- 
gance to  use  this  manner  of  prayer;  for  since  God  will 
have  me  call  Him  Father,  I  may,  by  the  same  reason, 
well  call  myself  His  son;  but  if  I  have  not  courage 
enough  to  say  this,  I  will,  instead  of  "  son,"  say  "  ser- 
vant," or  "slave,"  saying: 

Colloquy. — 0  my  God,  glorify  Thy  servant,  that 
Thy  servant  may  glorify  Thee.  Father,  love  this  Thy 
slave,  to  the  end  Thy  slave  may  love  Thee.     Amen. 

3.  Our  Lord  added  to  this  prayer  the  reasons  of  that 
which  He  demanded,  saying: — ^^  I  have  glorified  Thee  upon 
the  earth :  I  have  finished  the  work  which  Thou  gavest  me 
to  do :  and  now  glorify  Thou  me,  O  Father,  with  Thyself, 
with  the  glory  which  I  had,  before  the  world  was,  with 
Thee."  As  if  He  had  said: — '*  I  have  reason  to  ask 
this  at  Thy  hands,  for  I  have  always  promoted  Thy  glory 
here  upon  earth,  and  have  obeyed  Thy  will,  performing 
all  that  Thou  hast  commanded  me;  there  is,  therefore, 
good  reason  that  Thou  shouldst  glorify  me  with  the  glory 
and  recompense  which  Thou  hast  assigned  to  me  in  Thine 
eternal  predestination.'' 

4.  Hence  I  will  note  two  things : — 

i.  That  such  as  are  perfect,  when  they  demand  anything 
of  God,  may,  as  we  have  declared  before,  allege  humbly  to 
Him  the  services  which  they  have  done  Him  in  seeking  His 
glory,  and  obeying  His  holy  will;  for  if  their  consciences 


ON  THE  PRAYER  OF  CHRIST  AFTER  SUPPER.  201 

yield  them  assured  testimony  of  this,  they  may  confidently 
press  and  urge  Him. 

Colloquy. — 0  most  loving  Father,  oh  that  I  could 
truly  say  to  Thee,  that  I  had  always  glorified  Thee 
upon  earth,  and  had  accomplished  that  work  which 
Thou  hast  committed  to  my  charge  !  But,  alas  !  I 
have  lived  quite  otherwise,  seeking  my  own  glory, 
with  the  contempt  of  Thine,  and  have  transgressed 
Thy  will  to  accomphsh  my  own.  Wherefore  I  beseech 
Thee,  not  in  the  quality  of  a  faithful  servant,  but  as  a 
poor  miscreant,  that  Thou  wouldst  vouchsafe  to  glo- 
rify me  with  Thy  grace,  that  henceforward  I  may 
glorify  Thee  upon  earth,  and  accomplish  all  that  Thou 
hast  commanded  me.     Amen. 

ii.  The  second  is,  that  prayer  is  a  means  to  purchase 
those  things  which  God  has  ordained  in  His  eternal  pre- 
destination, so  that  we  ought  not  to  be  defective  in  con- 
tinual prayer,  because  it  may  be,  that  by  the  means  of  it, 
we  shall  receive  that  which  God  has  predestinated  for 
our  salvation ;  wherefore  we  ought  urgently  to  importune 
Him,  not  for  the  glory  of  this  world  before  men,  but  for 
that  glory  with  Him  for  which  He  has  designed  us.  (3) 

POINT  II. 

Moreover,  consider  the  prayer  which  our  Lord  made  for 
His  apostles. 

1.  In  this  He  first  declared /or  whom  He  prayed,  saying 
to  His  Father: — "I  pray  not  for  the  world,  but /or  them 
whom  Thou  hast  given  me :  because  they  are  Thine."(4) 
He  calls  "  the  world"  the  multitude  of  the  reprobates, 
rebels  to  God,  and  to  His  law,  who,  by  their  own  faults, 
render  themselves  unworthy  that  our  Lord  Jesus  should 
pray  for  them,  as  concerning  the   efficacy  of  His  prayer, 

(3)  S.  Th,  ii.  2,  q.  Ixxxiii.  art.  2.    S  Greg.  1,  Dial.,  c.  2. 
(4)  Joan.  xvii.  10. 


202  MEDITATION  XIX. 

which  hath  no  effect  in  them.  And  therefore  He  says, 
that  He  prays  for  the  apostles^  the  elected  of  His  Father. 
"  Quia  tui  sunt,"  says  He,  "  because  they  are  TJiine,''* 
Thy  friends,  Thy  faithful  servants,  Thy  chosen,  whom 
Thou  dost  keep  under  Thy  protection.  This  is  a  most  fit 
title  to  allege  in  our  prayers  to  God,  saying  to  Him: — 

Colloquy. — 0  heavenly  Father,  favour,  I  beseech 
Thee,  those  whom  Thou  hast  committed  to  me,  and 
vouchsafe  to  assist  all  faithful  people,  because  they  are 
Thine ;  my  God,  have  a  care  of  my  body  and  my 
soul,  of  all  my  senses,  and  my  faculties,  which  Thou 
hast  given  me,  because  they  are  Thine.  Preserve  and 
nourish  the  desires  and  good  purposes  which  Thou 
hast  inspired  into  me,  because  they  are  Thine,  for  who 
is  he  that  will  not  have  a  care  of  that  which  is  his 
own  ?  "  Tuus  sum  ego,  salvum  me  fac," — "  I  am 
Thine,  save  Thou  me;"(5)  my  soul  is  Thine,  save  it, 
my  understanding  is  Thine,  illuminate  it ;  my  will  is 
Thine,  govern  it.  Do  not  permit,  0  Lord,  that  I  be 
of  the  world's  party,  for  whom  Thou  dost  not  pray, 
for  if  Thou  dost  exclude  me  out  of  Thy  prayer,  I  shall 
likewise  be  excluded  out  of  Thy  Kingdom. 

2.  After  this  our  Lord  demanded  for  His  apostles  three 
excellent  things, 

i.  The  first  was  in  these  words : — '■^Boly  Father^  keep  them 
in  Thy  name  whom  Thou  hast  given  me;  that  they  may  he 
one^  as  we  also  are."  (6)  In  which  words  He  craves  of  His 
heavenly  Father  that  He  would  have  care  of  them,  that 
He  would  preserve  them,  giving  them  the  union  of  cha- 
rity, both  among  themselves,  and  with  Almighty  God; 
and  that  not  an  ordinary  union,  but  a  most  perfect  union, 
that  should  resemble  that  which  the  Father  and  the  Son 
have  in  the  unity  of  essence.  Insomuch  that  as  those 
two  who  make  but  one  God,  have  one  and  the  same 
(5)  Psal.  cxviii.  94.  .,,,  (6)  Joan.  xvii.  U. 


ON  THE  PRATER  OF  CHRIST  AFTER  SUPPER.  203 

understanding,  will,  and  action; — even  so  ought  the 
faithful  to  conform  themselves  wholly  to  the  understand- 
ing of  Grod,  and  to  His  holy  will,  working  only  that  which 
God  would  that  they  should  work, — that  so  all  agreeing 
in  this  union  with  God,  they  should  also  remain  united 
jamong  themselves. 

ii.  The  second  thing  that  He  demands  for  them  is, 
4:hat  God  would  deliver  them  from  all  that  shall  he  contrary 
to  this  divine  uniotiy  saying: — "I  pray  not  that  Thou 
shouldst  take  them  out  of  the  world,  but  that  Thou  shouldst 
keep  them  from  etJi/:"(7)  that  is  to  say,  "forasmuch  as  they 
are  to  endure  great  persecutions  and  afflictions  in  the 
world,  Father,  I  do  not  desire  that  Thou  shouldst 
take  them  out  of  the  world,  because  it  is  necessary  that 
they  remain  in  it,  but  that  Thou  deliver  them  from  evil, 
that  is  to  say,  from  the  sin  of  disunion,  from  discord  and 
dissension,  from  the  Devil  and  from  everlasting  evil,  so 
that  they  live  in  the  world  without  being  hurt  or  cor- 
rupted with  its  evils." 

iii.  The  third  thing  that  He  demanded  for  them  is,  the 
plenitude  of  all  virtues,  saying: — ''■Sanctify  them  in  truth,.  Sox 
them  do  I  sanctify  myself;  that  they  also  may  be  sanctified 
in  truth;" (8)  as  if  He  had  said: — "  Do  not  only  deliver  them 
from  evil,  but  *  sanctify  them'  with  the  abundance  of  true 
virtue,  exempt  from  all  fiction  and  hypocrisy,  according 
to  the  truth  which  I  have  preached  to  them,  seeing  that 
I  have  consecrated  myself,  and  offered  myself  in  a  holy 
sacrifice  and  host  to  make  them  holy."  By  which  we 
may  see  that  our  Lord  wills  that  we  demand  in  our  pray- 
ers things  that  are  excellent  and  worthy  of  God,  alleging 
two  principal  titles  for  the  obtaining  them ;  the  one,  the 
glory  and  majesty  of  His  holy  name ; — the  other,  the  sanc- 

(7)  Ibid.  15.  (8)  Ibid.  19. 


204 


MEDITATION  XIX, 


tity  of  the  Sacrifice  which  He  Himself  has  offered  for  us 
upon  the  cross. 

Colloquy. — 0  sovereign  Father,  hearken,  I  beseech 
Thee,  to  the  prayer  of  Thy  only  Son,  and  by  virtue 
of  this  prayer  preserve  me  from  that  "  evil,"  with 
which  the  world  is  infected,  and  "  sanctify  me"  with  a 
true  sanctity,  that  I  may  enjoy  the  union  which  Thou 
hast  with  Him,  and  be  united  with  Thee  in  perfect 
charity.     Amen. 

POINT  III. 

Lastly,  we  must  consider  the  prayer  which  He  made /or 
all  the  rest  of  the  faithful,  in  demanding  for  them  the  goods 
of  grace  and  life  everlasting. 

1.  First,  then,  He  says : — "  And  not  for  them  only  do  I 
pray,  but /or  them  also  that  through  their  word  shall  believe 
in  me,  that  they  all  may  be  one,  as  Thou,  Father,  in  me,  and 
I  in  Thee;  that  they  also  may  be  one  in  us,  that  the 
world  may  believe  that  Thou  hast  sent  me.' '(9)  Whence 
it  appears,  that  He  prayed  for  all  those  ivho  live  in  His 
Church  at  this  present  time,  and  consequently  that  He 
prayed  for  me ;  for  He  had  all,  and  every  one  of  us,  as 
present  there  with  Him,  as  those  who  were  in  that  dining 
room;  and  He  demanded  for  all  this  union  of  perfect  cha- 
rity between  God  and  us,  in  the  same  manner  as  I  have 
said  before ;  which  prayer  was  so  effectual  and  so  forcible, 
that  it  was  sufficient  to  convert  the  whole  world,  and  to 
make  the  infidels  believe  that  Jesus  Christ  was  God,  by 
considering  that  He  had  disciples  so  united  together  in 
holy  charity. 

Colloquy. — 0  most  sweet  Jesus,  how  careful  and 

zealous  art  Thou  of  the  good  of  Thy  elect,  who  pray  est 

for  them,  even  before  they  are  born,  and  demandest 

so  rich  gifts  for  them  !    0  most  loving  Father,  hearken, 

,(9)  Ibid.  20. 


ON  THE  PRAYEPw  OF  CHRIST  AFTER  SUPPER.  205 

I  beseech  Thee,  to  this  prayer  which  Thy  only  Son 
offers  Thee  in  my  behalf,  and  make  me  participate  of 
the  sovereign  union  which  Thou  hast  with  Him. 
Grant  also,  1  beseech  Thee,  this  union  among  all  Reli- 
gious persons,  that  those  of  the  w^orld  may  learn  by 
this  that  Thy  only  Son  dwells  in  them.  Grant  the 
same  also  to  all  the  rest  of  the  faithful,  that  the  infi- 
dels, admiring  this  wonderful  union,  may  receive  Thy 
holy  law.  And  as  Thy  Son  offers  to  us  the  hght  of 
His  grace,  that  we  may  become  consummate  in  one, — 
that  is  to  say,  complete  and  perfect  in  this  grace, 
which  is  to  be  one  thing ;  grant,  I  beseech  Thee,  to 
all  the  just,  who  are  made  partakers  of  this  light,  that 
they  may  arrive  at  its  utmost  height;  that  so  the  splen- 
dour of  its  glory  may  be  dilated  over  all  the  world. 
Amen. 

2,  The  second  thing  which  He  demanded  for  tliem 
was,  that  where  He  was  they  might  also  he.  *'  Father,  I 
will,  that  where  I  am,  ihey  also,  whom  Thou  hast  given 
me,  may  be  with  me;  that  they  may  see  my  glory,  which 
Thou  hast  given  me."(10) — ^Which  is  to  say;  "  Father,  I  do 
not  demand  only  the  union  of  charity  for  my  faithful 
friends,  and  their  perfection  in  this  life,  but  that  after  it 
they  be  with  me  in  heaven  where  I  am,  and  enjoy  my  com- 
pany, that  they  may  see  the  glory  which  Thou  hast  given 
me,  as  well  in  that  I  am  God,  as  in  that  I  am  man,  and 
that  by  this  vision  they  be  made  blessed  for  ever." 

Colloquy. — 0  most  sweet  lover,  with  what  efficacy 
didst  Thou  pray  when  Thou  saidst  this, — seeing  that 
speaking  to  Thy  Father,  Thou  didst  interpose  Thy 
sovereign  authority  and  equahty,  saying,  "  Pater  volo, 
ut  ubi  ego  sum,  et  illi  sint."  "  Father,  I  will  that  where 
I  am,  there  my  disciples  be  also  I"  Who  is  able  to  con- 
tradict and  resist  this  Thy  will ;  for  whatsoever  Thou 

(10)  Ibid.  24. 


206  MEDITATION    XX. 

wilt  efficaciously,  will  infallibly  be  accomplished.  Oh 
that  I  were  where  Thou  art !  True  it  is  that  Thou  art 
in  every  place,  both  where  the  good  and  the  bad  are ; 
but  all  are  not  with  Thee  where  Thou  art,  enjoying 
Thy  sweet  and  blessed  company.(ll)  Grant,  I  be- 
seech Thee,  that  I  may  be  always  where  Thou  art, 
seeing  Thee  in  this  life,  by  clear  faith,  and  afterwards 
by  a  clear  vision  in  Thy  glory.     Amen. 


MEDITATION  XX. 

ON  OUR  rOKD's  GOING  OUT  OF  THE  SUPPEK  CHAMBER  TO  THE  GARDEN   OF 
GEXU8EMANE,  AND  OF  HIS    INWARD   HEAVINESS  AND  AGONY. 

POINT  I. 

After  the  supper  and  sermon  were  ended,  and  the  accus- 
tomed hymn  had  been  said,  in  sign  of  thanksgiving,  our 
Lord  went  forth  from  the  place  where  He  had  supped  with 
the  eleven  apostles,  and  passed  over  the  brook  of  Cedron, 
to  go  into  a  field  on  the  mount  of  Olives,  called  Geth- 
semane,  where  there  was  a  garden,  into  which  He  entered, 
as  it  had  been  His  custom  to  do  many  times  before.(l) 

Upon  this  point  ponder,  first,  the  causes  of  our  Lord^s 
departing  out  of  the  supper  chamber  to  go  to  the  garden. 

1.  The  first  cause  was,  to  observe  His  devout  custom  of 
withdrawing  Himself  into  some  solitary  place,  to  make  His 
prayer,  after  He  had  accomplished  the  office  of  preaching. 
And  it  is  very  worthy  of  consideration,  to  note  the  mag- 
nanimity and  integrity  of  our  Lord,  who,  for  no  afflictions 
nor  perils,  would  omit  any  of  His  good  customs;  for  so 
we  see  here  that  He  preached.  He  said  the  ordinary  hymn 
after  supper,  and  afterward  went  into  a  solitary  place  to 
pray,  as  if  He  had  no  thought  at  all  of  any  affliction  that 

(11)  S.  Dion.  c.  3,  de  Divin.  Nomi. 
(1)  Mat.  xxvi.  30;  Joan,  xviii.  1;  Luc.  xxii.  39. 


ON  THE  SORROW  OF  CHRIST  IN  THE  GARDEN.  207 

was  to  follow :  which  example  may  make  me  blush  at  my 
own  tepidity,  and  that  at  every  little  occasion  I  leave  off 
my  laudable  customs,  especially  of  prayer,  though  I  ought 
to  do  quite  the  contrary ;  and  at  such  times  as  I  shall  find 
myself  most  oppressed  with  grief  and  affliction,  then  soon- 
est of  all  to  have  recourse  to  prayer. 

2.  The  second  cause  was,  that  His  apprehension  should 
not  take  place  in  the  supping  chamher,  and  in  the  house  of 
another  man,  but  in  solitude^  and  in  the  country,  where 
it  might  be  done  more  commodiously,  and  without  any 
inconvenience  to  His  host.  And  to  show  that  He  did  not 
fly.  He  went  to  a  place  which  was  very  well  known  to  the 
traitor,  who  was  to  betray  Him,  as  that  He  offered  Him- 
self voluntarily  both  to  prison  and  to  death,  rather  drawn 
by  the  chains  of  love  and  obedience,  than  of  iron,  as  the 
words  which  He  spoke  to  His  disciples  after  the  sermon 
and  supper,  sufficiently  testify.  "  But  that  the  world 
may  know  that  I  love  the  Father ;  and  as  the  Father  hath 
given  me  commandment,  so  do  I.  Arise,  let  us  go 
hence."(2) 

Colloquy. — 0  sweet  Jesus,  give  me  those  affections 
of  love  and  obedience,  that  I  may  offer  myself  freely 
to  endure  afflictions  without  flying  from  them,  follow- 
ing Thee  with  love,  and  accompanying  Thee  with 
obedience. 

3.  The  third  cause  was,  to  signify,  that  as  the  perdi- 
tion of  the  world  began  through  the  liberty  which  Adam 
ambitioned  in  a  garden ; — so  the  salvation  of  the  world 
should  begin  by  the  apprehension  of  Christ  in  another  gar- 
den^ planted  in  the  valley  of  Olives ;  for,  indeed,  all  that 
happened  in  this  place,  was  to  us  an  immense  flood  of 
mercy,  although  to  Him  a  violent  stream  of  sadness  and 
afflictions.     And  although  when  He  passed  the  brook  of 

(2)  Joan.  xiv.  31. 


208  MEDITATION  XX, 

Cedron,  He  reflected  upon  the  streams  of  dolours  wliicli 
were  breaking  in  upon  His  soul,  yet  notwithstanding  He 
went  on  with  His  apostles  most  cheerfully,  and  showed 
them  extraordinary  signs  of  love  and  kindness. 

Colloquy. — O  my  Saviour,  give  me  leave  to  asso- 
ciate myself  to  Thee,  and  pass  over  the  torrents  of 
pains  and  torments  in  Thy  company,  since  I  will  re- 
pute all  to  be  to  me  a  valley  of  olives  and  of  mercies. 

POINT  II. 

Being  now  come  to  the  place  appointed,  He  left  the  rest 
of  His  apostles,  all  except  Peter,  James,  and  John;  and 
"  He  began  to  grow  sorrowful,  and  to  he  sad."{S) 

1.  Our  Lord  would  enter  upon  His  Passion  by  two  most 
terrible  things,  which  rendered  it  most  painful  to  Him. 

i.  The  first  was,  voluntarily  to  deprive  Himself  of  all  sen- 
sible comfort,  insomuch  that,  although  at  other  times  He 
had  accustomed  Himself  to  take  pleasure  in  suiFering,  and 
to  show  signs  of  the  joy  He  took  in  it;  yet  then  did  He 
utterly  deprive  Himself  of  it  in  the  inferior  part  of 
His  soul,  and  shut  the  gate  against  all  sensible  consola- 
tions which  might  have  come  to  Him  from  the  superior 
part. 

ii.  The  second  thing  was,  voluntarily  to  admit  the  con- 
trary affections,  viz.,  of  fear  and  heaviness,  giving  free  leave 
to  His  appetites,  to  produce  with  all  vehemence  these  pain- 
ful affections;  for,  whereas  it  was  in  His  power  either  to 
admit  or  reject  them,  or  to  take  no  more  of  them  than  He 
would  Himself,  yet  to  the  end  His  Passion  might  be  the 
more  bitter.  He  admitted  them  in  great  abundance.  For, 
sensible  consolation  blunts  and  abates  the  fury  of  pains 
and  afflictions,  as  many  holy  martyrs  have  experienced, 
but  when  there  is  also  joined  with  these  a  heaviness  and 
(3)  Matt.  xxvi.  37. 


ON  THE  SORROW  OF  CHRIST  IN  THE  GARDEN.  209 

grief,  their  pains,  no  doubt,  must  be  the  more  terrible ;  and 
then  to  suffer  with  patience  is  much  more  glorious,  for  then 
a  man  suffers  without  the  help  of  sensible  succour,  and 
the  unsavoury  and  bitter  meat  of  tribulation  is  swallowed 
down  without  any  sauce  to  make  it  pleasant,  purely  for 
the  love  of  God. 

Colloquy. — 0  sweet  Jesus,  I  give  Thee  thanks  for 
this  beginning  that  Thou  didst  give  to  Thy  pains,  in 
admitting  all  that  might  any  way  increase  and  exas- 
perate them ;  grant,  I  beseech  Thee,  that  for  the  love 
of  Thee  I  may  deprive  myself  of  all  sensible  satisfac- 
tions, offering  myself  to  drink  the  cup  of  Thy  Passion, 
pure  and  unsweetened,  as  Thou  vouchsafest  to  drink 
it.     Amen. 

2.  Consider  the  multitude  and  grievousness  of  these  in- 
ward afflictions  of  our  Lord,  which  the  Evangelist  calls  by 
the  name  of  "  fear,"  "grief,''  "  sorrow,"  and  "  agony." 

i.  The  fear  was  of  His  torments  and  terrible  death,  of 
which  He  had  so  lively  an  apprehension,  that  He  in  a 
manner  touched  them  with  His  finger,  which  fear  or  ap- 
prehension is  sometimes  more  bitter  and  insupportable  than 
is  death  itself,  and  causes  a  certain  interior  trembling  or 
fright,  which  is  called  "  agony,''  of  which  we  shall  speak 
hereafter.  This  fear  assaults  our  Lord  like  an  army  of 
innumerable  soldiers,  by  framing  in  His  imagination  as 
many  fears  as  He  was  to  endure  torments;  for  He  then 
felt  the  fear  of  His  apprehension,  the  injuries  of  that  night, 
the  whips,  the  crown  of  thorns,  the  cross  and  nails,  even 
to  the  very  wound  of  the  lance,  which  He  was  to  receive 
after  His  death,  by  all  these  fears  and  agonies  that  He 
might  afflict  Himself  so  "much  the  more,  and  that  He  miglit 
show  His  strength  in  resisting  them.  He  suffered  Himself 
voluntarily  to  be  wholly  seized  on,  without  making  any 

Vol.  IV.-14. 


210  MEDITATION  XX. 

manner  of  resistance,  any  more  than  He  had  done  at  the 
beginning,  when  He  first  admitted  them  into  His  soul. 

Colloquy. — 0  most  valiant  warrior,  with  how  far 
greater  reason  mightest  Thou  then  have  said,  than  did 
David :  "  My  heart  is  troubled  within  me  ;  and  the 
fear  of  death  is  fallen  upon  me.  Fear  and  trembling 
are  come  upon  me  ;  and  darkness  hath  covered  me."(4) 
But  yet  for  all  this  Thou  hast  not  desired  "  wings  like 
a  dove,"  as  David  did,  to  "  fly"  from  this,  for  that 
Thou  hast  taken  to  Thee  even  fear  itself,  whereby  to 
overcome  the  same. 

ii.  His  "  grief"  was  a  certain  distaste  and  aversion  of  all 
things  in  the  world,  finding  nothing  in  the  earth  that 
would  give  Him  contentment,  consolation,  or  ease  of  His 
pains,  nay,  His  life  itself  was  tedious  to  Him  as  it  was  to 
Job,  (5)  seeing  Himself  environed  about  with  so  many 
evils  and  perils,  and  by  this  means  He  satisfied  for  the 
distaste  which  I  feel  in  the  works  of  virtue,  as  also  the 
distaste  I  have  to  suffer  anything  that  is  bitter  or  unplea- 
sant to  me. 

iii.  His  "  sorrow"  was  a  heaviness,  and  an  inward  afflic- 
tion for  the  evils  and  torments  which  He  saw  to  be  nigh 
at  hand,  as  being  contrary  to  the  natural  inclination  of 
His  flesh ;  and  as  the  torments  were  many,  and  very  ter- 
rible, the  apprehension  of  them  was  very  lively,  and  so 
much  the  more  because  He  knew  them,  according  to  the 
divine  decree,  to  be  inevitable;  for  this  reason  did  He  feel 
the  greatest  heaviness  and  sorrow  that  ever  was,  or  possibly 
can  be  in  this  life,  which  heaviness  assailed  Him  like  a 
strong  troop  of  furious  soldiers,  as  if  He  then  beheld  Him- 
self scorned,  contemned,  spit  upon,  abandoned,  and  perse- 
cuted, 

(4)  Psal.  liv.  5.  (5)  Job  x.  1. 


ON  THE  SORROW  Of  CHRIST  IN  THE  GARDEN.  211 

Colloquy, — 0  joy  of  angels,  wherefore  dost  Thou 
submit  Thyself  to  so  great  heaviness  ?  Thou  wilt  needs 
convert  Thy  joys  into  pains,  to  the  end  Thou  may  est 
turn  my  pains  into  joys  ;  let  all  the  angels  bless  Thee 
for  this  Thy  great  charity,  that  Thou  dost  choose  for 
Thyself  sorrow,  to  replenish  me  with  gladness.  Grant 
me,  dear  Lord,  such  force  in  Thy  service,  that  neither 
fear  terrify  me,  nor  tediousness  overwhelm  me,  nor 
sorrow  consume  me.     Amen. 

3.  In  all  this  consider,  that  even  as  the  infinite  charity 
of  our  Lord  Jesus  shows  itself  in  His  desiring  to  die,  and 
rejoicing  to  suffer  for  our  good,  even  so  does  it  now  dearly 
shine  and  declare  itself  in  this — that  He  voluntarily  takes 
upon  Himself  these  painful  afflictions,  in  order  that  He 
may  endure  the  inward  labours  and  afflictions  which  His 
elect  suiFer,  and  may  make  Himself  like  His  brethren  in 
those  things  which  are  natural  to  them,  sin  excepted,  so 
to  be  an  example  to  us  of  patience,  and  how  to  suppoit  our 
own,  if  at  any  time  we  shall  see  ourselves  reduced  to  the 
state  in  which  Job  was  when  he  said: — "  Factus  sum 
mihimetipsi  gravis" — "  I  am  become  burdensome  to  my- 
self." (6) 

POINT   III, 

Consider  yet  other  causes  which  our  Lord  added,  to 
move  and  excite  Himself  to  this  inward  sorrow  and  afflic- 
tion, in  which  are  represented  the  motives  that  I  may  use 
in  order  to  conceive  a  just  sorrow,  which  St.  Paul  calls: 
— "Tristitiam  secundum  Deum'' — "Sorrow  that  is  ac- 
cording to  God."  (7) 

1.  The  first  was,  a  remembrance  and  lively  apprehension 

of  the  sins  of  all  the  men  in  the  world,  past,  present,  and  to 

come,  all  which  He  had  then  present  before  His  eyes,  with 

a  most  evident  knowledge  of  them,  deeply  pondering  with 

(6)  Job.  Yii.  20.  (7)  2  Cor.  vii.  10. 


212  MEDITATION    XX. 

Himself  three  welglity  and  terrible  circumstances  contained 
in  them,  namely,  their  multitude  without  number, — their 
enormity  almost  infinite,  on  account  of  the  injury  which  is 
done  by  them  to  Almighty  God,  and  the  grievous  harm 
that  they  bring  to  men,  condemning  and  sending  them  to 
the  most  terrible  torments  of  hell ; — all  this  caused  in  Him 
a  wonderful  sorrow  and  heaviness,  which  He  voluntarily 
took  to  Himself, — the  one  to  supply  the  defect  of  that  sor- 
row which  men  are  wont  to  have  for  their  sins,  and  so  by 
this  His  inward  grief  to  satisfy  for  the  same, — the  other, 
to  deliver  them  from  the  eternal  sorrow  which  their  sins 
deserved. 

In  considering  and  examining  this  point,  I  will  imagine 
myself  to  be  included  within  the  heart  and  memory  of  our 
Lord,  and  there  I  will  observe  how  He  beholds  all  my  sins 
and  tepidity,  and  how  for  them  He  is  extremely  grieved 
and  afflicted,  on  which  account  I  will  in  like  manner  afflict 
myself,  considering  those  three  circumstances  above  men- 
tioned, viz.,  their  multitude, — their  enormity, — and  the 
eternal  pain  which  I  have  deserved  for  them,  and  I  will 
endeavour  to  detest  sin,  seeing  that  it  is  so  great  an  evil, 
that  the  sole  consideration  of  it  was  sufficient  to  cause  in 
Christ  such  a  sadness. 

Colloquy. — 0  eternal  Father,  I  offer  to  Thee  this 
grief  and  sorrow  of  Thine  only  Son,  in  satisfaction  for 
my  manifold  and  enormous  sins,  and  I  am  heartily 
sorry  that  I  have  committed  them  ;  but  because  this 
sorrow  is  not  so  great  as  it  ought  to  be,  I  join  it  with 
that  of  Thy  Son  Jesus,  by  whose  sorrow  I  beseech 
Thee  that  Thou  wilt  vouchsafe  to  augment  mine,  that 
so  I  may  with  this  pain  pay  the  debt  due  for  my  faults. 
O  my  sweet  Saviour,  I  give  Thee  humble  thanks  for 
the  sorrow  which  Thou  hadst  for  my  sins;  oh  that  I 
had  never  committed  them,  nor  caused  Thee  so  great 
pain  by  means  of  them  !     Dear  Lord,  blot  them  out 


ON  THE  SORROW  OF  CHRIST  IN  THE  GARDEN.  213 

of  my  soul,  that  so  there  remain  no  longer  anything 
there,  that  may  put  Thee  to  pain  and  sadness. 

2.  The  second  cause  of  His  sorrow  was,  the  consideration 
of  the  little  profit  which  the  greater  part  of  men  would  make 
of  His  Incarnation^  Passion^  and  deaths  of  His  sacraments 
and  sacrifices,  of  His  doctrine,  and  the  examples  of  His 
life,  in  all  which  He  considered  the  intolerable  and  un- 
speakable ingratitude  of  men,  their  bhndness,  hardness, 
and  rebellion,  in  rejecting  the  benefits  which  He,  at  His  so 
great  expense,  offered  them,  for  which  reason  many  would 
be  finally  damned.  Pie  was  also  much  afflicted  at  the 
slothfulness  and  tepidity  of  many,  in  not  making  use  of 
these  so  efficacious  means,  for  their  soul's  benefit  and  per- 
fection. In  this  regard  I  will  imagine  myself  to  be  also 
one  of  those  that  so  afflicted  my  Saviour  by  my  tepidiiies, 
not  making  that  estimation  which  I  ought  of  His  bitter 
Passion  and  death,  for  which  I  will  also  afflict  myself,  and 
be  grieved  with  Him,  beseeching  Him  that  He  will  take 
from  me  that  which  may  cause  Him  such  pain. 

3.  The  third  cause  of  this  sorrow  was,  the  consideration 
of  all  the  crosses  and  afflictions  which  the  elect  and  just  were 
to  suffer  for  His  sake,  all  which  were  then  present  to  Him, 
feeling  them  as  if  He  Himself  had  endured  them,  for  He 
had  them  united  to  Him  with  a  love  and  charity  most 
cordial,  so  much  so,  that  whoever  touched  the  least  of 
them  touched  "  the  apple  of  "  His  "  eye,"  (8)  for  they  were 
far  nearer  united  to  His  heart  than  is  the  apple  of  the  eye 
to  the  eye.  There  He  felt  the  afflictions  of  the  apostles 
and  martyrs,  the  persecutions  of  the  doctors  and  ministers 
of  the  gospel,  the  temptations  suffered  by  confessors  and 
virgins,  the  sorrows  and  discomforts  of  the  just  afflicted. 
He  had  likewise  before  His  eyes  my  tribulations  and 
temptations,   my   fears  and   sorrows,   for  which  He   was 

(8)  Zach.  ii.  8. 


214  MEDITATION  XX. 

afflicted,  taking  compassion  on  me,  and  desiring  by  this 
affection  of  compassion  to  endure  that  which  I  endure, 
thus  obliging  me,  with  the  same  affection  of  compassion, 
to  suffer  that  which  He  has  suffered. 

Colloquy. — 0  most  pious  and  most  clement  Jesus, 
what  is  this  that  Thou  dost  to  grieve  and  afflict  Thy- 
self ?  Art  not  Thou  content  with  the  consideration  of 
Thine  own  pains,  but  that  Thou  wilt  also  afflict  Thyself 
for  those  of  others,  as  much  as  for  Thine  own  ?  It 
had  been  enough,  dear  Lord,  that  Thou  hadst  been 
sorry  for  my  sins,  rejoicing  with  Thyself,  notwith- 
standing for  the  pains  that  I  justly  suffer  for  them, 
but  because  Thy  immense  charity  is  without  all  limits, 
it  will  needs  have  an  inward  feeling  of  my  sins,  and  of 
my  pains,  thereby  to  deliver  me  from  them.  Grant 
me,  dear  Lord,  that  I  may  be  grieved  for  Thy  suffer- 
ings, as  Thou  art  afflicted  and  grieved  for  mine,  for 
indeed  Thine  are  truly  mine,  inasmuch  as  Thou  hast 
suffered  them  for  my  sake. 

4.  To  these  general  causes  of  our  Lord's  sorrow,  others 
which  are  more  particular  may  be  added,  which  are,  the 
perditioii  of  the  Hebrew  nation,  whom  He  had  chosen  for 
His  own  people, — together  with  the  extreme  ingratitude 
which  they  showed  in  putting  Him  to  death.  Moreover,  I 
may  imagine  that  our  Lord  was  afflicted  by  the  lively  feel- 
ing which  He  had  of  the  defect  of  different  Christian  king- 
doms from  Christianity,  who  were  to  forsake  and  lose  the 
faith. 

5.  Also  for  the  damnation  and  perdition  of  Judas,  \vhom 
the  Devil  had,  as  it  were,  violently  torn  from  His  college, 
imagining  with  myself  that  even  as  a  man  feels  intolerable 
pain,  when  one  of  the  members  joined  to  his  body  is  cut 
off,  so  did  our  Lord  feel  in  His  heart  all  the  subtle  causes 
and  cunning  shifts  with  which  Satan  cut  off  or  plucked 
from  His  mystical  body,  any  living  part  or  member,  and 


ON  THE  SORROW  OF  CHRIST  IN  THE  GARDEN.  215 

til  at  no  less  than  if  he  had  rent  His  very  bowels,  to  tear 
and  pluck  from  thence  him  that  was  lodged  in  them. 

Colloquy. — 0  good  Jesus,  how  dost  Thou  all  at 
once  and  by  heaps,  endure  these  kind  of  torments  in 
having  present  before  Thy  eyes,  so  many  falls  of  the 
just,  whom  the  Devil  did  as  it  were  trail  and  draw 
after  him !  Dear  Lord,  have,  I  beseech  Thee,  com- 
passion on  me,  and  do  not  suffer  that  I  be  at  any  time 
separated  from  Thee.     Amen. 

6.  He  was  also  grieved  for  the  scandal  of  His  disciples^ 
and  for  the  affliction  of  His  doleful  mother^  which  He  had 
present  before  Him.  Finally,  that  being  true  which  the 
Wise  man  says: — "Qui  addit  scientiam,  addit  et  laborem" 
— "  He  that  addeth  knowledge  addeth  also  labour."  (9) 
Our  Lord,  then,  must  needs  have  redoubled  His  sorrows 
by  the  great  knowledge  and  lively  apprehension  of  all  that 
could  cause  them  in  Him. 

Colloquy. — "0  Deus  scientiarum  Domine,"  0  God 
and  Lord  "  of  all  knowledge,"(10)  give  me  a  true 
knowledge  of  Thy  sorrows  and  afflictions,  that  I  may 
have  a  large  share  in  them.     Amen. 

POINT  IV. 

Consider  that  our  Lord,  being  retired  from  the  rest  of 
His  disciples,  declared  to  Peter,  James,  and  John,  His 
affliction,  saying  to  them  with  a  countenance  greatly 
changed : — "  My  soul  is  sorrowful,  even  unto  death  :  stay 
you  here  and  watch  with  me."  (11) 

1.  First  consider  these  words  of  our  Lord,  together  with 
their  signification.  "My  soul,''  He  says,  "is  sorrowful,'' 
with  that  sorrowfulness  which  those  are  wont  to  endure 
that  labour  in  the  pangs  of  death,  it  being  sufficient 
to  deprive  me  of  my  life,  were  it  not  that  I  had  reserved 
(9)  Eccles.  i.  18.  (10)  1  Reg.  ii.  (11)  Mat.  xxvi.  38. 


216  MEDITATION  XX. 

it  for  a  more  cruel  death,  and  tliis  will  last  as  long  as  my 
life  lasts,  without  any  intermission  or  release  at  all,  even 
until  the  instant  of  my  death,  and  will  banish  from  me  all 
kind  of  consolation  during  the  time  that  I  shall  yet  live  in 
this  mortal  life. 

Colloquy. — 0  sweet  Saviour,  how  is  it  that  these 
words  do  not  pierce  my  heart,  and  that  they  do  not 
wound  it  with  a  mortal  wound,  beholding  Thee  to  be 
afflicted  with  a  mortal  heaviness,  by  my  occasion  ?  O 
most  holy  Virgin,  if  thou  shouldst  have  understood 
these  words,  what  a  sword  of  grief  would  have  pierced 
thy  soul,  which  was  so  united  with  the  soul  of  thy 
son,  thus  overwhelmed  with  grief.  0  mortal  sin,  how 
extremely  heavy  art  thou,  since  thou  causest  in  our 
Lord  Jesus  so  mortal  a  heaviness  ! 

2.  Secondly,  the  motives  that  moved  our  Lord  to  use 
this  speech  to  His  apostles,  are  to  be  considered. — i.  The 
one  was,  that  this  His  sorrow  being  interior,  it  -vvas  neces- 
sary that  He  should  manifest  exteriorly  how  grievous  was 
its  weight  and  burden,  that  we  may  thereby  know  how 
much  He  endured  for  us,  acknowledge  the  benefit,  and  our 
obligation  to  Him,  and  animate  ourselves  to  imitate  Him 
in  the  same.  So  being  afterwards  upon  the  cross.  He 
said: — "  Sitio" — "I  thirst,"  to  declare  by  this  the  secret 
and  inward  labours  and  afflictions  He  endured  for  our 
sakes. — iii.  The  other  motive  was,  to  show  that  He  was 
man,  and  that  He  submitted  Himself  to  fears  and  sorrows 
as  man,  comforting  Himself  with  His  well-beloved  disci- 
ples, in  discovering  to  them  His  afflictions,  that  they  might 
have  compassion  of  Him,  and  comfort  Him  as  man ;  and 
therefore  He  said  to  them: — "Vigilatemecum" — *' Watch 
with  me,"  and  keep  me  company. 

Colloquy. — 0  comfort  of  the  discomforted  !  who 
has  reduced  Thee  to  this  state,  to  beg  comfort  of 


ON  THE  SORROW  OF  CHRIST  IN  THE  GARDEN.  217 

Thine  own  creatures  ?  Mj  sins  have  done  this,  and 
the  desire  which  Thou  hast  to  procure  me  comfort, 
which  Thou  hast  purchased  with  the  price  of  Thine 
own  discomforts. 

I  may  also  from  hence  gather,  that  it  is  not  against  the 
perfection  of  patience,  for  any  one  to  recount  His  discom- 
forts to  his  confessor  or  spiritual  father,  and  to  his  faith- 
ful friends,  w^ho  can  comfort  him  in  Christ  with  true 
comfort. 

3.  Consider  for  what  reason  our  Lord  declared  this  His 
sorrow  and  afSiction  to  those  three  apostles^  rather  than  to 
the  rest,  which  was,  in  order  that  those  who  had  been 
witnesses  of  the  glory  which  He  had  in  His  Transfiguration, 
might  also  testify  the  sorrow  and  agony  which  He  endured 
in  His  Passion,  and  that,  comparing  the  one  with  the  other, 
they  might  acknowledge  and  witness  to  the  world  how 
much  we  are  bound  to  Him,  who,  for  the  love  of  us  de- 
prived His  body  of  such  glory,  and  now  afflicted  it  with  so 
violent  an  agony; — moreover,  to  make  us  understand,  that 
if  God  imparts  consolations  to  His  elect  during  this  life,  it 
is  to  prepare  and  to  encourage  them  to  great  labours  and 
crosses, — and  that  if  it  be  reputed  a  favour  to  be  with  our 
Lord  in  the  mount  Thabor,  beholding  Him  glorified,  and 
there  participating  in  the  joys  of  His  glory,  it  is  to  be 
deemed  no  less  a  favour  to  be  with  the  same  Christ  in  the 
garden,  to  see  Him  there  sad  and  afflicted,  and  to  partici- 
pate in  His  sorrows  and  afflictions,  and  that  this  favour  is 
not  communicated  to  all,  but  only  to  such  as  are  His  pecu- 
liar favourites. 

Colloquy. — I  believe  it  to  be  so,  my  sweet  Saviour, 
and  desire  the  same  thing  at  Thy  hands,  beseeching 
Thee  to  show  me  so  much  favour,  as  that  I  may  be 
one  of  that  "  Httle  flock,"  to  whom  Thou  impartest 
Thy  afflictions,  and  a  most  sensible  and  tender  feeling 
of  them.     Amen. 


218 


MEDITATION    XXI. 


MEDITATION  XXI. 

ON  THE  PRAYER  THAT  OUK  LOBO  MADE  IN  THE  GASDEX. 

POINT    I. 

Our  Lord  Jesus  being  sorrowful  and  grievously  afflict- 
ed, as  we  have  said,  and  perceiving  that  His  apostles  were 
heavy  also,  He  counselled  them  to  pray,  saying  to  them: 
"  Watch  ye^  and  pray,  that  ye  C7iter  not  into  temptation ;''  (l) 
and  taking  the  same  counsel  for  Himself,  He  retired  from 
them  about  a  stone's  throw. 

1.  Our  Lord  here  teaches  us,  both  by  His  word  and  ex- 
ample, that  the  remedy  of  our  afflictions  is  not  to  speak  of 
them,  and  to  tell  them  to  men,  who  are  not  able  to  afford  us 
any  inward  comfort,  but  to  open  them  to  God  in  holy 
prayer,  to  whom  we  ought  to  have  recourse  as  to  our 
principal  and  chief  comforter,  who  is  able  either  to  take 
quite  away  or  else  to  moderate  our  sorrows,  according  as 
shall  be  most  expedient  for  us.  (2)  I  will,  therefore,  learn 
by  this  example  in  my  afflictions,  not  to  put  my  chief  con- 
solation in  man,  nor  immoderately  to  seek  after  earthly 
consolations,  but  first  and  principally,  as  the  apostle  St. 
James  says,  (3)  to  crave  it  at  God's  hands,  and  to  expect  it 
from  Him,  after  the  example  of  the  prophet  David,  who 
said: — "  My  soul  refused  to  be  comforted,  I  remembered 
God,  and  was  delighted."  (4) 

2.  Our  Lord  also  by  this  admonishes  us,  that  prayer  is 
a  most  assured  remedy  against  imminent  perils  and  tempta- 
tions, and  that,  therefore,  when  we  are  closest  beset  and 
environed  with  them,  then  ought  we  most  of  all  to  pray 

(1)  Mat.  xxvi.  41;  Lnc.  xxii.  41. 

(2)  S.  Tho.  3,  p.  q.  xxi.  per  toram  maxime  art.  4. 

(3)  Jac.  V.  13.  .  (4)  Fsal.  Ixxvi.  4. 


ON  THE  PRAYER  OF  OUR  LORD  IK  THE  GARDEN.     219 

with  the  greatest  fervour.  Our  Lord  does  not  say,  "  pray- 
that  you  be  not  tempted,^'  but  "  pray  that  ye  enter  not  into 
temptation,''  and  that  so  you  be  not  overwhelmed  and 
drowned  in  it,  for  it  is  often  requisite  that  we  should  be 
tempted  and  afflicted,  but  prayer  hinders  us  from  fainting 
under  it,  or  else  helps  us  so  as  to  rise  again,  if  by  frailty  we 
have  fallen,  being  assisted  by  the  grace  which  God  will 
give  us  to  this  end,  lest  we  should  utterly  perish  in 
them ;  and,  therefore,  as  temptations  are  very  ordinary  and 
daily,  I  will  devoutly  recite  the  last  petition  of  our  Lord's 
prayer: — "Et  ne  nos  inducas  in  tentationem,  sed  libera 
nos  a  malo" — "  And  lead  us  not  into  temptation,  but  de- 
liver us  from  evil.     Amen." 

3.  This  word: — "  Vigilate  mecum^'' — ^^  Watch  ye  with 
me,"  that  is,  in  my  company,  and  in  the  same  manner  that 
I  watch,  in  imitation  of  me, — gives  us  to  understand, 
that  He  watches  with  those  that  watch^  and  prays  with 
those  that  pray;  those,  likewise,  that  watch  and  pray  do 
the  same  with  Him,  they  having  Him  for  their  master, 
their  companion,  and  coadjutor;  being,  therefore,  in  such 
good  company,  how  can  I  do  otherwise  than  take  pleasure 
in  praying? 

Colloquy. — Assist  me,  0  most  sweet  Jesus,  to  watch 
always  with  Thee,  by  employing  the  day  in  labour, 
and  the  night  in  prayer,  spending  both  day  and  night 
in  obeying  Him,  who  has  always  watched,  prayed,  and 
laboured  for  the  love  of  me.     Amen. 

4.  Consider  that  act  of  mortification  which  our  Lord 
practised  in  retiring  from  the  company  of  His  apostles,  to 
make  His  prayer,  for  in  great  sorrows  and  afflictions  nature 
desires  to  be  in  the  company  of  friends,  in  order  to  receive 
consolation  from  them;  but  our  Lord  overcame  that  incli- 
nation by  His  spiritual  strength,  which  thing  the  Evangelist 


220  MEDITATION   XXI. 

well  notes  in  saying: — "  Et  ipse  avulsus  est  ab  eis,  quantum 
jactus  est  lapidis" — "  And  He  was  withdrawn"  or  pluck- 
ed "away  from  them  a  stone's  throw;"  (5)  that  is,  He 
overcame  by  the  force  of  the  spirit  that  inclination  which 
according  to  the  flesh  He  had  to  remain  with  those  persons 
whom  naturally  He  loved  best,  separating  Himself  from 
them  to  pray  apart,  that  so  His  prayer  might  be  the  more 
attentive. 

Colloquy, — 0  my  God,  grant  me  that  I  may  wean 
myself  from  the  milk,  and  pluck  myself  away  from  the 
breast  of  human  consolations,  so  that  I  may  apply 
myself  wholly  to  prayer,  there  to  know  Thy  holy  will, 
and  to  put  it  in  execution.     Amen. 

POINT    II. 

Our  Lord  being  come  to  the  place  of  prayer,  He  kneeled 
down,  and  fell  prostrate  with  His  face  upon  the  earth, 
where  remaining  in  that  manner.  He  said: — "  My  Father, 
if  it  be  possible,  let  this  chalice  pass  from  me.  Nevertheless, 
not  as  I  willy  but  as  Thou  wiW  (6)  As  if  He  had  said: 
"  Father,  if  it  be  a  thing  that  may  be  done  without  violat- 
ing the  decree  of  Thy  justice,  that  the  cup  of  my  Passion 
may  pass  me  Avithout  drinking  it,  grant  it  me,  I  beseech 
Thee;  yet,  nevertheless,  do  not  that  which  my  natural 
will,  following  her  own  inclination,  wills,  but  that  which 
shall  please  Thee  best,  for  I  will  prefer  Thy  will  before  my 
own." 

Colloquy. — 0  profound  prayer  !  0  excellent  resig- 
nation !  0  master  of  prayer  and  of  obedience  :  what 
high  lessons  dost  Thou  dictate  to  me  of  these  two 
virtues !  open,  I  beseech  Thee,  my  eyes,  that  I  may 
see  them,  and  my  ears  to  understand  and  accomplish 
them.     Amen. 

(5)  Luc.  xxii.  41.  (6)  Mat.  xxvi.  39. 


ON  THE  PRATER  OF  OUR  LORD  IN  THE  GARDEN.    221 

1.  There  are  four  things  very  remarkable  in  this  prayer 
which  I  Avill  examine  for  my  spiritual  profit. 

i.  That  it  was  a  prayer  made  apart  and  retired  from 
j^tompani/,  taking  away  all  occasions  of  diverting  His  mind 
from  speaking  with  God,  *' alone  with   Him  alone,"  sur- 
mounting the  difficulties  of  natural  propensity,  as  we  have 
said  a  little  before. 

ii.  The  second  is,  a  profound  reverence  and  humility,  both 
interior  and  exterior,  which  proceeded  from  the  most 
excellent  esteem  which  our  Lord  Jesus  had  of  the  divine 
majesty,  and  from  the  knowledge  of  the  baseness  of  His 
humanity,  as  He  was  a  creature,  and  of  the  necessity  in 
which  He  was;  for  that  at  other  times  when  He  prayed 
He  stood  upon  His  feet,  but  now  at  this  time,  being  in 
great  affliction  of  spirit,  He  prayed  upon  His  knees,  His 
face  prostrate  upon  the  earth. 

iii.  The  third  was,  a  great  confidence  and  love,  which  He 
declared  in  this  word: — "My  Father," — for  at  other  times 
when  He  prayed  He  called  Him  simply  "  Father,"  but  at 
this  time  He  adds  "  My  Father,"  giving  signs  and  argu- 
ments of  augmenting  the  confidence  and  love,  by  which  He 
was  His  Father,  after  a  particular  and  singular  manner, 
namely,  not  by  adoption,  but  by  nature. 

iv.  A  great  abnegation  of  His  own  will,  with  a  resigna- 
tion to  the  divine  will,  for  as  the  pains  were  terrible,  and 
the  natural  inclination  to  avoid  them  very  strong,  as  also 
the  internal  agony  extreme  and  excessive,  to  resign  Him- 
self at  this  time  to  that  which  God  should  dispose  con- 
cerning Him,  against  His  own  inclination,  was  certainly  an 
act  of  heroic  virtue. 

Considering  all  this,  I  ought  to  confound  myself  for 
Hie  want  of  these  virtues,  and  to  beseech  our  Lord  Jesus 
that  He  would  vouchsafe  to  impart  them  to  me,  and  when 
I  shall  at  any  time  find  myself  in  any  affliction  whatsoever, 


222  MEDITATION  XXI. 

I  will  also  repeat  the  same  prayer,  and  that,  if  it  were 
possible,  with  the  same  spirit  with  which  our  Lord  utter- 
ed it,  saying: — "O  Father,  if  it  be  possible,  remove  from 
me  this  bitter  chalice,  which  so  afflicts  me;  nevertheless, 
do  not  in  this  my  will,  but  rather  do  Thine  own." 

2.  There  is  another  thing  worth  noting  in  this  prayer 
of  our  Lord,  namely,  that  it  was  long,  for  we  must  not 
think  that  it  lasted  no  longer  than  whilst  He  uttered  those 
short  words,  but  that  it  endured,  at  the  least,  the  space  of 
an  hour,  as  may  be  gathered  by  that  which  He  said  to  St. 
Peter:—"  What,  could  you  not  watch  one  hour  with  me?" 
(7)  Our  Lord  spent  all  that  time  in  thinking  on  those 
things  which  might  cause  in  Him  a  reverence,  a  confidence, 
a  love,  and  resignation,  together  with  other  affections 
which  He  exercised  in  this  His  prayer.  He  also  caused  to 
pass  through  His  memory  every  parcel  and  part  of  His 
chalice,  resigning  Himself  in  all  to  the  will  of  His  Father, 
saying: — "Father,  if  it  be  possible,  let  this  chalice"  of 
grief  and  agony  "  pass  from  me;  nevertheless,  not  as  I  will, 
but  as  Thou  wilt ;"  let  this  chalice  of  my  apprehension 
pass,  let  this  chalice  of  my  scourging  pass,  and  so  of  the 
rest,  nevertheless,  in  all  this  let  not  my  will  be  done,  "  but 
Thine." 

3.  It  is  also  probable,  that  during  this  hour's  space  He 
said  this  prayer  in  these  other  senses  also,  which  are  related 
by  holy  saints,  as  in  that  which  St.  Catherine  of  Sienna 
knew  by  revelation,  namely,  that  our  Lord  Jesus,  desirous 
to  suffer  for  the  absolute  accomplishing  of  the  redemption 
of  the  world,  requested  that  if  it  were  possible  this  drink 
of  His  chalice  might  speedily  pass  and  be  drunk  off.  In 
this  request  He  was  heard,  for  that  within  a  few  hours 
after  the  process  of  His  Passion  was  concluded ;  and  He 

(7)  Mat.  xxvi.  40. 


ON  THE  PRAYER  OF  OUR  LORD  IN  THE  GARDEN.     223 

might  also  make  it  in  other  senses,  as  we  shall  speak  of  by 
and  by. 

In  imitation,  therefore,  of  this,  I  will  employ  a  whole 
hour  or  more  in  retired  prayer,  and  that  although  the 
theme  or  matter  of  prayer  be  but  some  short  sentence,  yet 
the  variety  of  consideration  and  affections  may  much  en- 
large it,  as  St.  Francis  did,  who  spent  a  whole  night  in 
prayer,  not  saying  any  other  thing  than  this: — "  Deus 
meus  et  omnia" — "My  God  and  my  all;"  or  as  St.  Au- 
gustine, when  he  spoke  with  God  by  prayer,  in  these 
words  only: — "  Quis  sum  ego,  et  quis  estu?" — "Who  am 
I,  O  my  God,  and  who  art  Thou  ?" 

POINT  III. 

This  first  prayer  being  now  ended,  our  Lord  returned  to 
His  disciples,  to  see  whether  they  watched  or  no,  as  He 
had  enjoined  them,  and  finding  them  asleep.  He  awakened 
them,  and  said  to  them  in  a  sweet  manner,  but  especially 
to  St.  Peter,  who  vaunted  himself  to  be  the  most  fervent : 
— "  What,  could  you  not  watch  one  hour  with  me?  watch 
ye,  and  pray,  that  ye  enter  not  into  temptation.  The 
spirit,  indeed,  is  willing,  but  the  flesh  weak.  "(8) 

1.  Ponder  upon  this  point  the  great  charity^  solicitude, 
and  care  which  Christ  our  Lord  had  of  His  disciples,  seeing 
that  even  in  the  midst  of  so  great  afflictions  He  interrupted 
His  own  prayer  to  come  to  visit  and  encourage  them,  and 
although  He  found  them  fast  asleep,  yet  was  He  not  for  all 
that  angry  with  them,  but  gently  reprehended  them,  ad- 
monishing them  of  the  danger  they  were  in,  repeating  that 
which  He  had  said  to  them  before,  that  they  should  pray, 
lest  otherwise  they  entered  into  temptation,  for  though 
the  spirit  be  prompt,  yet  if  the  flesh,  which  is  feeble,  be 
not  assisted  by  prayer,  it  will  be  easily  overcome.  From 
(8)  Ibid,  40,  41. 


224:  MEDITATION  XXI. 

all  this  I  will  gather  admonitions  and  counsels  of  perfec- 
tion, by  endeavouring  in  such  a  manner  to  apply  myself  to 
prayer  and  recollection,  that  I  be  not  found  defective  in 
the  care  of  those  peisons  and  affairs  which  are  committed 
in  charge  to  me,  as  also  not  to  reprehend  over  sharply,  but 
with  a  gentle  spirit,  and  with  loving  reasons,  those  who 
offend  rather  through  frailty  than  wilful  malice. 

2.  Consider  in  the  disciples  the  slothfalness  of  men  in  tlie 
affairs  of  their  own  salvation^ — a  thing,  nevertheless,  that 
our  Lord  undertook  here  so  seriously,  and  with  such  great 
care.  In  the  persons  of  these  sleepers  I  will  behold  my- 
self to  sleep  and  snore  in  that  which  is  profitable  to  me, 
imagining  with  myself  that  I  hear  our  Lord  reprehend  me 
with  the  same  words  with  which  He  reprehended  His  dis  • 
ciples,  saying: — "Sic!  non  potuistis  una  hora  vigilare 
mecum?" — "For  shame!  canst  thou  not  watch  one  hour 
with  me?'' 

Colloquy. — 0  Lord,  how  justly  do  I  merit  to  be 
blamed,  since  I  sleep  when  Thou  dost  watch,  not  being 
able  to  watch  one  hour,  no,  nor  yet  half  an  hour,  as  I 
ought,  being  carried  away  and  overcome  by  my  frailty, 
but,  dear  Lord,  as  Thou  seest  well  how  feeble  my  flesh 
is,  strengthen  my  feebleness,  I  beseech  Thee,  in  such 
a  manner,  that  I  may  never  be  weary  of  watching  in 
Thy  company.     Amen. 

3.  Consider  the  difference  between  the  perfect  and  those 
that  are  imperfect ;  for  in  these  heaviness  is  the  cause  of 
sleep  and  dejection  of  mind,  and  makes  prayer  irksome 
to  them,  and  in  discontinuing  the  same  they  came  easily  to 
fall  into  temptation,  as  the  apostles  did,  who  abandoned 
our  Lord  Jesus;  but  heaviness  in  the  perfect  unites  and 
animates  them  to  prayer,  and  makes  them  more  prompt  irt 
it,  and  the  more  their  sadness  increases,  so  much  the  more 
do  they  redouble  their  fervour  and  devotion  in  prayer,  as 


ON  THE  PEAYER  OF  OUR  LORD  IN  THE  GARDEN.     225 

we  see  it  here  increased  in  our  Lord,  and  therefore  they 
are  so  far  from  yielding  to  temptation,  that  they  gather 
more  strength  and  courage  to  resist  it. 

Colloquy. — 0  most  bountiful  God,  "non  amoveas 
orationem,  et  misericordiam  tuam  a  me" — "  Remove 
not  prayer  and  Thy  mercies  from  me,"  and  permit 
not  that  I  abandon  prayer,  for  if  I  forsake  it  not. 
Thy  mercy  will  never  forsake  me.(9) 

POINT  IV. 

Our  Lord  returned  again  to  prayer,  and  repeated  the 
same  words  as  before,  but  with  greater  fervour  and  vehe- 
mence, for  it  is  probable  that  He  then  used  those  words 
which  are  in  St.  Mark: — "Abba  Father,  all  things  are 
possible  to  Thee,  remove  this  chalice  from  me,  but  not 
what  I  will,  but  what  Thou  wilt."  (10) 

1.  Consider  here  the  great  affection  of  confidence  and 
love,  declared  as  well  in  the  repetition  of  the  word  "  Abba 
Father,"  as  in  the  confession  of  His  omnipotence,  on  which 
this  prayer  is  founded,  praising  Him  first  hefore  He  would 
demand  that  which  He  desired,  as  if  He  had  said: — "  Thou 
canst  not  refuse  to  hear  me  for  want  of  love,  for  Thou  art 
my  Father,  and  twice  my  Father;  neither  canst  Thou 
refuse  me  for  want  of  power,  for  all  things  are  possible  to 
Thee.''  I  may  also  make  use  of  this  prayer  in  my  perils 
and  afflictions,  and  compose  to  myself  another  like  this, 
saying  to  Him: — 

Colloquy. — "  Abba  Father,  all  things  are  possible 
to  Thee,"  deliver  me  from  this  temptation  which  I 
endure,  grant  me  this  virtue  which  I  demand,  succour 
me  in  the  calamity  into  which  I  have  fallen,  but  yet 
let  Thy  will  be  done  in  this,  and  not  mine. 

2.  Our  Lord  spent  a  long  while  in  this  prayer,  and  it  is 

(9)  S.  Aug.  in  Psal.  Ixv.  20.  (10)  Marc.  xiy.  26. 

Vol..  IV.— 15 


226  MEDITATION  XXI. 

veiy  probable  tliat  during  this  time  He  prayed  for  all 
mankind,  whose  Redeemer  He  was,  desiring  on  His  part, 
as  Redeemer  of  all,  that  all  should  be  saved,  and  that  His 
Passion  might  be  profitable  to  all,  and  the  fruit  of  such 
great  pains  and  torments  might  not  perish.  And  in  this 
sense,  together  with  that  we  have  spoken  of  before,  yve 
may  believe  that  He  uttered  those  words  which  w^e  have 
related,  saying: — "Father,  all  things  are  possible  to 
Thee."  If  it  be  possible,  let  not  this  chalice  of  my  Passion 
rest  in  me  alone,  but  let  it  pass  from  me  to  every  man, 
that  they  may  all  receive  the  profit  of  it ;  nevertheless,  let 
"  not  my  will"  be  done  to  the  prejudice  of  Thine;  and 
this  petition  of  our  Saviour  was  very  conformable  to  His 
great  charity,  which  request  I  may  also  make,  beseeching 
the  eternal  Father  that  the  chalice  of  the  Passion  of  His 
Son  may  be  effectually  traiisferred  from  Him  to  all  the 
w^orld,  submitting,  nevertheless,  my  judgment  to  His  eter- 
nal decree  and  ordination. 

In  this  consideration  I  may  imagine  our  Lord  Jesus  as 
if  He  were  present,  and  that  He  prays  His  Father  that  the 
chalice  of  His  Passion  may  pass  from  Him  to  me,  in  com- 
municating to  me  the  fruit  of  it,  as  I  myself  also  will  be- 
seech Him  that  He  wdll  apply  the  same  to  me,  sajdng : — 

Colloquy. — 0  eternal  Father,  seeing  that  Thy  Son 
Himself  has  drunk  this  bitter  chalice,  which  is  even  to 
give  life  to  the  whole  world,  sufficient  to  a  thousand 
worlds,  show,  I  beseech  Thee,  Thy  charity  and  Thy 
omnipotence  in  transferring  the  fruit  and  utility  of  it 
to  many,  to  the  glory  of  Him  who  has  drunk  it  for 
them,  let  it  pass  to  me  also,  and  replenish  me  with  its 
bitterness,  and  with  the  graces  and  gifts  which  He 
has  obtained  by  it. 

o.  To  this  purpose  we  may  also  consider  what  St. 
Matthew  reports  that  our  Saviour  said  in  this  His  second 


ON  THE  PRAYER  OF  OUR  LORD  IN  THE  GARDEN.     227 

prayer: — viz.: — "  J/y  Father,  if  this  chalice  may  not  pass 
away,  hut  I  must  drink  it,  Thy  will  he  c?one."(ll)  As  if 
He  would  saj,  "  if  this  cLalice  of  mj  Passion  caonot  pass 
to  the  elect,  and  be  profitable  to  them,  unless  I  drink  it, 
I  am  well  content  to  drink  it,  for  their  sakes.'' 

Colloquy. — I  give  Thee  humble  thanks,  most  loving 
Redeemer,  for  the  estimation  that  Thou  makest  of 
me,  in  offering  to  drink  a  chalice  so  bitter  for  my  sake. 
It  is  very  necessary,  dear  Lord,  that  this  chalice  pass 
first  by  Thee,  that  passing  by  Thee,  it  lose  its  bitter- 
ness, that  so  when  it  passes  by  me,  it  may  be  the 
more  easy  for  me  to  drink.  If  Thou  hadst  not  drunk 
of  it  first,  who  is  he  that  would  have  had  the  courage 
to  have  drunk  of  it,  but  since  Thou  hast  drunk  it,  who 
will  not  take  pleasure  in  drinking  it.  Let  it  pass,  let 
it  pass,  dear  Lord,  from  Thee  to  me,  for  all  afflictions 
whatsoever  suffered  for  Thee,  will  hereafter  be  most 
sweet  to  me. 

POINT  V. 

Our  Lord,  having  now  finished  His  second  prayer, 
returned  again  to  His  apostles  with  the  same  charity  and 
sweetness  as  before,  and  finding  them  again  asleep,  He  had 
compassion  on  their  weakness,  and  let  them  alone,  and  so 
returned  to  make  His  prayer,  '•''the  third  time  repeating 
the  selfsame  words,"  saying: — "Father,  if  Thou  wilt,  remove 
this  chalice  from  me;  yet  not  my  will,  but  Thine,  be 
done."(12)  Which  prayer  was  fully  as  long  as  the  former, 
for  as  the  same  Evangelist  adds : — "  Et  factus  in  agonia, 
prolixius  orabat;''''  ^^  being  in  an  agony, ''^  and  an  intolerable 
anguish  of  mind,  ^'' He  prayed  the  longer.''"' (13) 

1.  Our  Lord,  notwithstanding  that  He  knew  well  that 
His  apostles  were  asleep,  would  nevertheless  go  visit  them, 
to  declare  in  this  manner  the  care  He  had  of  them : — par- 

Ul)  Mat.  xxYi.  42.  (12)  Marc,  xiv.;  Mat.  xxvi.44. 

(13)  Luc.  xxii.  43. 


228  MEDITATION   XXI. 

ticularly  I  will  consider  tlie  great  anxiety  •whicli  our  Lord 
felt  when  He  saw  Himself  deprived  of  all  consolation,  the 
place  remote  and  solitary, — the  night  obscure.  His  disciples 
heavy  with  sleep, — His  blessed  mother  absent — His  hea- 
venly Father  seeming  to  stop  His  ears,  and  not  to  answer 
Him, — His  divinity  and  the  superior  part  of  His  soul  giv- 
ing full  scope  to  the  inferior  part  to  suffer,  fulfilling  that 
which  the  Psalmist  says: — "  I  looked  for  one  that  would 
grieve  together  with  me,  but  there  was  none;  and  for  one 
that  would  comfort  me,  and  I  found  none."(14)  And  it  is 
likely  that  He  then  also  used  these  other  words  of  the 
same  prophet: — "  God,  my  God  look  upon  me  I  why  hast 
Thou  forsaken  me?  My  God,  I  shall  cry  by  day,  and 
Thou  wilt  not  hear:  and  by  night,  and  it  shall  not  be 
reputed  as  folly  in  me.  "(15) 

2.  Hence  proceeded  the  perseverance  of  our  Lord  in  His 
prai/er,  without  either  impatiently  complaining  that  He 
was  not  heard,  or  through  tediousness  desisting  from 
prayer,  but  on  the  contrary.  He  persisted,  and  repeated 
twice  or  thrice  the  self-same  thing,  augmenting  by  this 
His  fervour;  to  instruct  me  by  this  number  of  three, 
which  signifies  perfection  and  constancy,  (16)  that  I  ought 
to  pray  instantly,  and  with  perseverance,  without  either 
complaining  that  God  does  not  hear  me,  or  that  He  defers 
to  grant  me  my  request,  nor  ought  I,  on  that  account,  to 
cease  praying  any  longer.  For  if  our  Lord  Jesus  Himself, 
who  merited  to  have  been  heard  even  at  the  first  word, 
does  not  receive  any  answer,  till  He  had  prayed  three  seve- 
ral times,  ought  I  to  find  fault,  or  be  offended,  if  I  am 
made  to  expect  a  while,  who  do  not  deserve  to  be  heard 
at  all?  Now,  if  this  His  deferring  and  putting  off  was 
not  to  His  detriment,  no  more  will  it  be  to  mine ;  and  if 

(14)  Psal.  Ixviii.  21.       (15)  Psal.  xxi.  2.       (16)  2  Cor.  xii.  8. 


ON  THE  PRATER  OF  OUR  LORD  IN  THE  GARDEN.     229 

I  persevere,  (17)  I  shall,  without  doubt,  be  heard  in  a  time 
that  will  be  most  salutary  for  me,  assuring  myself,  that 
though  I  do  not  deserve  it  as  a  friend,  yet  I  shall  obtain 
it  in  the  quality  of  an  importunate  person. 

3.  The  eternal  Father  so  long  deferred  to  hearken  to 
the  prayer  of  our  Lord  Jesus,  that  Be  might  make  us  know 
thereby  the  great  necessity  we  had  of  the  Passion  and 
death  of  His  Son,  seeing  He  would  not  give  Him  any 
answer  at  that  time,  w^hen  He  craved  so  instantly  that  if 
it  were  possible  He  might  be  exempted  from  the  same 
Passion,  which  certainly  obliges  me  so  much  the  more  to 
love  Him,  seeing  that  He  so  much  esteemed  my  good. 

Colloquy. — 0  merciful  Father,  wherefore  dost  Thou 
love  slaves  so  much,  that  for  their  sakes  Thou  afflictest 
Thine  own  Son  ?  Wherefore  dost  Thou  seem  to  be 
deaf  to  His  request,  refusing  to  grant  Him  His  desire, 
for  the  sake  of  those  who  never  accomplish  Thy  de- 
sire ?  If  Thou  fulfillest  the  will  of  those  that  fear 
Thee,  and  dost  presently  grant  them  their  requests, 
why  then  dost  Thou  not  accomplish  the  will  of  Him 
that  so  exceedingly  loves  Thee  ?  He  crying  out 
aloud  to  Thee,  why  dost  Thou  not  answer,  "  Here  I 
am,"(18)  what  dost  Thou  require  of  me  ?  Thy  cha- 
rity, 0  my  God,  together  with  that  of  Thy  Son,  is 
the  only  cause  of  this,  for  Thou  refusest  to  hear  Him, 
and  He  is  as  willing  not  to  be  heard  by  Thee,  esteeming 
more  our  good  than  His  own  life.  Grant  me,  0  Lord, 
this  conformity  ^to  Thy  will  in  whatsoever  Thou  shalt 
ordain  ;  for,  although  Thy  deferring  to  hearken  to  me 
may  proceed  from  my  fault,  yet  this  delay  shall  not 
be  to  my  loss,  by  reason  of  the  great  love  which  Thou 
bearest  to  Thy  dear  Son,  to  whom  be  honour  and 
glory  for  ever  and  ever.     Amen. 

(17)  Luc.  xi.  8.  (18)  Is.  Iviii.  9. 


230  MEDITATION  XXII. 


MEDITATION  XXII. 

ON   THE  APPEARANCE   OF  THE  ANGEL  TO  CHRIST,  AND    OF  HIS   BLOODT  SWEAT. 
POINT    I. 

Christ  our  Lord  being  in  His  prayer,  ^Hhere  appeared  to 
Him  an  angel  from  heaven^  strengthening  HimPil) 

1.  First,  consider  concerning  this  point. — i.  Who  it 
was  that  sent  this  angel. — ii.  What  angel  it  was. — iii. 
And  in  what  manner  he  strengthened  and  comforted  our 
Lord. 

i.  It  was  the  eternal  Father  that  sent  him,  who,  beholding 
His  Son  in  such  great  affliction,  and  as  it  were  universally 
abandoned,  and  yet  for  all  this  not  ceasing  to  persevere  in 
His  prayer;  to  show  His  fatherly  providence,  and  care  He 
had  of  Him,  and  that  He  did  not  contemn  this  His  prayer, 
He  sent  Him  this  messenger  from  heaven,  to  comfort  Him 
in  His  name,  even  as  He  had  done  before,  when  after  His 
victory  obtained  over  the  Devil  in  the  desert.  He  sent  His 
angels  to  carry  Him  meat.(2)  In  which  thing  He  gives  us 
to  understand  the  fatherly  care  He  has  of  those  that  pray, 
in  sending  to  them  timely  consolation,  by  the  means  of 
some  invisible  angels,  which  are  His  holy  inspirations ;  and 
that  if  He  defer  this,  it  is  not  because  He  contemns  or 
neglects  us,  but  only  remits  it  to  some  more  fit  and  conve- 
nient time. 

Colloquy. — 0  heavenly  Father,  I  give  Thee  humble 
thanks  for  the  care  Thou  hadst  in  sending  consolation 
to  Thy  discomforted  Son,  by  whom,  I  beseech  Thee, 
that  Thou  forsake  me  not  in  ray  afflictions,  but  that 
Thou  vouchsafe  to  send  me  in  due  time  such  strength 

(1)  Luc.  xxii.  43.  (2)  Mat.  iv.  11. 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHltlST.  231 

and  consolation,  as  shall  be  requisite  to  bear  and  sup- 
port them.     Amen. 

ii.  As  for  the  angel,  it  is  probable  that  it  was  the  angel 
Gabriel,  who  had  the  charge  of  the  mystery  of  the  Word 
Incarnate,  (3)  not  in  quality  of  an  angel  keeper,  but  as 
minister  and  executor  of  that  which  concerned  the  mystery 
of  the  redemption;  and  although  there  came  but  one  angel 
alone,  which  was  sufficient  for  the  proposed  end, — namely, 
for  the  comforting  of  our  Lord  Jesus;  yet  if  it  had  been 
needful  to  have  had  "  twelve  legions  of  angels,"  His  prayer 
was  of  force  to  have  obtained  them  of  His  Father,  as  He 
Himself  not  long  after  insinuated.  This  thing  represents 
to  us  that  the  office  of  angels  is  to  assist  those  that  pray, 
to  comfort  and  encourage  them,  and  to  present  their  pray_ 
ers  to  Almighty  God,  and  to  bring  back  to  us  His  favour 
in  return;  besides  that  by  our  prayer  we,  as  it  were, 
oblige  even  all  of  them,  if  need  be,  to  come  to  succour 
and  assist  us. 

iii.  The  angel,  therefore,  presenting  himself  in  a  visible 
form  before  our  Lord,  made  his  speech  to  Him  very  respect- 
fully,  and  with  a  countenance  full  of  compassion,  alleging 
reasons  sufficient  to  comfort  Him  and  to  fortify  Him  in  His 
affliction:  as,  that  it  was  the  will  and  the  decree  of  the  Eter- 
nal Father  that  He  should  die,  and  drink  of  that  chalice :  that 
it  was  necessary  for  the  salvation  of  the  whole  world: — that 
Ity  this  the  just  detained  in  Limbo  might  be  released,  that 
heaven  might  be  repeopled,  and  that  all  prophecies  might 
be  fulfilled ;  telling  Him  besides,  that  His  pains  should 
jiot  endure  long,  but  that  they  should  be  presently 
seconded  with  the  glory  of  the  Resurrection,  and  with  the 
eternal  rest  and  repose  of  His  flesh.  These  reasons 
amongst  many  others,  might  the  angel  allege,  all  wliich 
our  Lord  hearkened  to  very  humbly,  testifying,  that  as 
(3)  S.  Tho.  1,  p.  q.  cxiii.  art.  4,  ad.  1. 


232  MEDITATION   XXII. 

man,  He  stood  in  need  of  the  consolation  of  His  own  crea- 
tures; and  although  He  knew  well  all  that  the  angel  did, 
or  could  say  to  Him,  yet  He  took  pleasure  in  hearing  him, 
and  received  comfort  and  strength  from  his  discourse. 

Colloquy. — 0  my  sweet  Saviour,  how  comes  it  to  pass 
that  Thou,  who  art  the  consolation  and  the  fortitude 
of  angels,  hast  reduced  Thyself  to  that  necessity,  as 
to  be  comforted  of  them  ?  This  is,  no  doubt,  an  act 
of  Thy  charity,  for  which  I  infinitely  thank  Thee, 
and  humbly  beseech  Thee  to  assist  me,  that  I  may 
ever  benefit  from  such  consolations  and  admonitions, 
which  either  my  good  angel-guardian,  or  Thou  Thy- 
self, who  art  the  Angel  of  the  great  Counsel,  shalt  at 
any  time  impart  to  me. 

2.  I  will  also,  from  this  example,  learn  limnhly  to  submit 
myself  to  receive  consolations  from  whomsoever  it  he,  though 
far  inferior  to  me  in  wisdom  and  discretion,  even  though  I 
shall  know  before  much  more  than  he  can  tell  me;  for  it 
happens  many  times  that  God  comforts  great  ones  by 
the  means  of  little  ones,  and  gives  by  them  a,  new  feeling 
and  understanding  of  those  truths  which  before  they  had 
studied  and  contemplated.  This  thing  likewise  admonishes 
me,  that  I  should  endeavour,  in  my  crosses  and  afflictions, 
to  collect  reasons  of  comfort,  rather  divine  and  heavenly, 
than  human  and  earthly,  and  also  give  ear  to  those  which 
the  Holy  Ghost,  the  common  Comforter  of  all,  is  wont  to 
inspire  into  the  hearts  of  such  as  are  afSicted. 

POINT  II. 

Our  Lord  having  heard  the  reasons  of  the  angel,  fell  into 
such  "an  agony,  that  He  prayed  *' longer''  than  He  had 
done  before,  "and  Eis  sweat  became  as  drops  yf  blood  trick- 
ling down  upon  the  ground. ''\^) 

Upon  this  most  touching  point  consider  the  causes  of 

(4)  Luc.  xxii.  43. 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHRIST.  233 

His  S2veat,  so  extraordinary  and  prodigious,  which  express- 
ed the  greatness  of  the  internal  affliction  that  the  most 
blessed  soul  of  our  Lord  then  endured. 

1.  Consider,  therefore,  to  this  effect,  how  the^^e  arose 
within  Him  a  terrible  combat  between  fear^  dread  of  death, 
and  horror  of  torments  on  the  one  side,  and  zeal  for  the 
glory  of  God,  and  of  man^s  salvation  on  the  other:  the 
imagination,  by  a  lively  apprehension  of  excruciating  pains, 
did,  as  it  were,  waken  and  stir  up  the  passions  of  fear, 
grief,  and  inward  anguish;  but  reason  approving  and 
admitting  of  death  for  the  motives  before  alleged,  revived 
and  quickened  the  affections  of  zeal  and  love,  making  resis- 
tance to  their  contrary  passions.  In  this  combat  the 
agony  was  so  great,  that  the  very  blood  burst  forth,  and 
dispersed  itself  in  a  sweat  over  all  His  body  in  such  abun- 
dance, that  it  ran  down  to  the  ground. 

Colloquy. — 0  worthy  champion,  what  need  hadst 
Thou  thus  to  strive  against  fears  and  griefs,  with  such 
a  zeal,  seeing  that  all  these  are  subject  to  Thy  will  ? 
Is  it  perhaps  to  make  a  trial  beforehand,  and  to  dis- 
pose Thyself  to  the  combat,  which  is  in  preparation 
for  Thee,  by  those  cruel  murderers  and  tormentors  ? 
Or  wilt  Thou  with  Thy  mind  and  imagination  run  the 
race  of  Thy  approaching  Passion,  before  Thou  dost 
really  enter  into  it  ?  Or  is  it  to  give  me  an  example 
to  wrestle  and  fight  against  my  passions,  resisting  them 
courageously,  even  to  the  shedding  of  my  blood,  for 
the  conquering  and  overcoming  them  ?  Howsoever  it 
be,  I  give  Thee  humble  thanks  for  the  same,  even  from 
the  bottom  of  my  heart,  and  beseech  Thee  that  Thou 
wilt  vouchsafe  to  prevent  me  with  Thy  grace,  so  that 
I  may  wrestle  courageously  with  them.     Amen. 

The  manner  of  combating  against  my  passions,  in  imitation 
of  our  Lord  Jesus  in  this  place,  ought  to  be  by  setting  dis- 
tinctly and  particularly  before  my   eyes  every  thing  that 


234  MEDITATION  XXII. 

either  causes  fear  or  dismay  in  tlie  way  of  virtue,  and  in 
accomplisliing  the  will  of  God,  whether  it  be  the  apprehen- 
sion of  poverty,  or  disgrace,  of  any  pain,  or  infirmity,  or 
whatsoever  other  like  difficulty,  and  to  fight  valiantly 
against  them  all,  in  labouring  to  reduce  them  to  the  rule 
of  reason  through  a  fervent  zeal  for  the  glory  of  God,  and 
of  my  own  salvation,  and  to  submit  all  my  desires  to  the 
will  of  God,  opposing  myself  against  my  inclinations,  with 
a  holy  indignation  conceived  against  them,  even  to  the 
shedding  of  my  blood  in  this  holy  combat. 

2.  Consider,  secondly,  the  great  excess  of  our  Samour^s 
love,  and  the  liberality  He  sJiowed  in  shedding  His  hlood  so 
willingly,  for  us,  for  which  cause  He  is  compared,  in  the 
book  of  Canticles,  to  a  myrrh  tree, (5)  which  first,  by  the 
pores,  distils  the  gum  called  myrrh,  and  then  afterwards, 
being  punctured,  or  burned,  gives  forth  greater  abun- 
dance. For  even  so  our  Lord  would  not  stay  until  the 
cruel  tormentors  drew  from  Him  His  blood  with  whips, 
thorns,  and  nails,  but  chose  rather  that  His  own  imagina- 
tion and  holy  zeal  should  serve  Him  for  executioners,  by 
so  lively  a  representation  of  those  cruel  torments  which  He 
was  shortly  to  suffer  in  every  part  of  His  body;  so  that 
that  alone  sufficed  to  make  Him  sweat  blood  from  His 
head,  His  face.  His  shoulders,  His  breast,  and  from  the  rest 
of  His  body.  Insomuch  that  He  then  endured  spiritually, 
and  all  at  once,  that  which  afterwards  He  was  to  suffer  at 
divers  times,  no  otherwise  than  if  in  spirit  He  had  been 
taken,  whipped,  crowned  with  thorns,  crucified,  drenched 
with  gall,  and  tormented  with  the  pangs  of  death ;  to  show 
thereby  that  He  was  more  desirous  to  shed  His  blood  for 
our  good,  than  these  blood-hounds  were  to  draw  it  from 
Him  to  torment  Him. 

Colloquy. — 0  most  blessed  myrrh  tree,  who,  before 

..    (5)  Cant.  V.  13. 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHRIST.  235 

Thou  art  either  pealed  or  punctured,  dost  of  Thyself 
sweat  myrrh,  from  the  pores  of  Thy  sacred  body,  I 
give  Thee  most  humble  thanks  for  this  Thy  liberal 
love,  and  so  loving  a  liberality,  which  here  Thou  hast 
manifested  to  me ;  it  had  been  enough,  dear  Lord,  to 
have  been  tormented  once  only,  but  Thy  great  charity 
will  show  itself  so  liberal,  to  render  thereby  our  re* 
demption  the  more  abundant,  and  the  example  Thou 
givest  us  to  suffer  more  effectual.  Oh  that  I  could 
imitate  Thee  by  making  a  "bundle  of"  this  "  choice 
myrrh,"  and  placing  it  "  between  my  breasts," (6)  that 
pondering  with  compassion,  the  bitterness  which  there 
Thou  sutferedst,  my  hands  might  distil  most  approved 
and  most  chosen  myrrh,  chastising  my  flesh  with  pen- 
ances, as  Thou  afflictedst  Thine.  Assist  me,  therefore, 
my  best  beloved,  with  Thy  holy  grace,  stoutly  to  ac- 
compHsh  this  my  desire. 

3.  The  third  cause  of  this  sweat  was,  to  declare  the  lively 
and  tender  feeling  He  had  of  our  sins,  and  of  the  mortal 
wounds  which  the  whole  mystical  body  of  His  Church 
receives  by  them,  for  the  remedy  of  which  He  would,  as 
our  head,  drink  of  the  medicine  of  this  inward  "  agony," 
with  such  a  vehemency  as  caused  Him  even  to  sweat 
blood  from  every  part  of  His  natural  body.  And  as  sins 
are  purged  and  pardoned  by  means  of  tears  proceeding 
from  the  same  sorrow,  His  sorrow  was  so  excessive,  that  it 
made  Him  not  only  shed  tears  from  His  eyes  like  big 
water-drops,  but  also  poured  out  from  all  the  pores  of  His 
body  "  drops  of  blood,"  and  that  in  such  abundance,  that 
the  very  "  ground"  was  wet  with  it. 

Colloquy. — 0  blood  most  precious,  shed  for  my  sins 
with  infinite  love,  and  with  unspeakable  pain !  Oh 
that  I  had  been  that  earth  on  which  it  fell,  that  being 
washed  in  such  a  bath,  I  might  have  remained  clean 

(6)  Cant.  i.  12,  and  v.  15. 


236  MEDITATION  XXII. 

and  sanctified !  Wash  me,  good  Jesus,  with  this  blood, 
applj  to  me  one  only  drop,  for  one  alone  is  sufficient 
for  my  salvation.  What  do  I  say  ? — for  my  salvation? 
— there  needs  bat  one  drop  to  save  the  whole  world, 
and  why  then,  my  sweet  Saviour,  dost  Thou  shed  so 
many  ?  0  unmeasurable  love !  why  do  not  I  love 
Thee  likewise  without  measure?  Oh  that  all  my 
members,  and  every  particle  of  my  body,  were  con- 
verted into  tongues  to  praise  Thy  mercies,  and  into 
eyes,  to  bewail  my  sins  with  tears  of  blood. 

4.  The  fourth  cause  was,  to  manifest  the  lively  feeling  He 
had  of  those  afflictions  and  torments,  which  the  mystical 
body  of  His  elect  were  to  endure,  whose  crosses  and  per- 
secutions wounded  liim  so  sore,  that  from  mere  compassion 
for  them,  He  sweated  blood;  and  so,  as  St.  Laurence  Jus- 
tinian says, (7)  He  was  then  spiritually  stoned  with  St. 
Stephen,  crucified  with  St.  Peter,  racked  with  St.  Andrew, 
flayed  with  St.  Bartholomew,  broiled  on  the  gridiron  with 
St.  Lawrence,  and  devoured  by  wild  beasts  with  St.  Igna- 
tius ;  in  short,  He  suffered  in  spirit  all  that  His  martyrs 
afterwards  suffered  in  body,  for  proof  of  which  He  sweated 
blood  through  His  own. 

Colloquy. — Thou  dost  merit,  0  Saviour  of  mankind, 
to  be  infinitely  praised,  served,  and  loved  by  all  men, 
by  reason  of  this  love  which  Thou  hast  here  manifested 
towards  them.  Oh  that  I  might  have  given  to  me 
such  a  lively  feeling  of  Thy  pains,  that  in  thinking 
only  on  them,  I  might  sweat  blood,  for  seeing  that  the 
head  feels  so  sensibly  the  pains  of  the  members,  it  is 
very  reasonable  that  the  members  likewise  should  par- 
ticipate in  the  pains  of  their  head. 

5  Consider  how  much  this  sweat  weakened  our  sweet  Re- 
deemer ^  Jesus;  how  He  was  all  alone,  having  nothing  in  the 

(7)  Lib.  de  Spir.  Christ,  agon.  c.  xix.  n.  40. 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHRIST.  237 

world  to  wipe  or  dry  Him,  nor  anybody  to  comfort  Him, 
only  the  angel,  who  was  astonished  at  so  strange  a  specta- 
cle, encouraged  Him  anew,  until  it  was  now  time  to 
depart. 

Colloquy. — 0  afflicted  Jesus,  that  I  had  been 
present  in  the  garden,  to  have  accompanied  Thee 
in  this  agony!  Oh  that  I  could  have  given  Thee 
my  soul  and  heart,  to  have  served  to  wipe  Thy 
sweat  with  some  kind  of  comfort;  permit,  dear 
Lord,  that  I  may  assist  in  spirit  at  this  Thy  tor- 
ment, and  that  I  do  with  true  compassion  that  which 
I  would  then  have  done  to  comfort  Thee.     Amen. 

POINT    HI. 

This  conflict  and  bloody  sweat  being  ended,  our  Lord 
Jesus  rose  from  prayer,  "  and  He  cometh  the  third  time" 
to  His  disciples,  whom  He  found  again  asleep,  and  waken- 
ing them.  He  said  to  them: — "Sleep  ye  now,  and  take 
your  rest.  It  is  enough,  the  hour  is  come,  behold,  the 
Son  of  Man  shall  be  betrayed  into  the  hands  of  sinners. 
Else  up,  let  us  go.  Behold,  he  that  will  betray  me,  is  at 
hand."(8) 

1.  Consider  here  the  force  and  courage  which  the 
humanity  of  our  Saviour  received  by  prayer^  in  order  to 
encounter  the  pains  of  His  Passion;  teaching  us,  by  this 
example,  the  force  and  efficacy  of  holy  prayer,  for  the  for- 
tifying of  our  feeble  flesh,  and  to  give  it  courage  and  heart 
to  set  on  that  which  before  it  fled  from  and  abhorred. 

2.  The  meekness  of  our  Lord,  who,  seeing  Himself  in  the 
midst  of  such  excessive  grief,  and  His  disciples  so  careless 
and  sleepy,  yet  was  not  wrath  with  them,  but  taking  com- 
passion on  them,  said:-—"  Dormite  et  requiescite'' — "  Sleep, 
and  take  your  rest." 

Colloquy. — 0  good  Jesus,  how  much  more  need 

(8)  Marc.  xiv.  41. 


238  MEDITATION  XXIII. 

hast  Thou  to  refresh  and  rest  Thyself  than  they  ;  ne- 
vertheless, like  a  tender  Father,  Thou  takest  to  Thyself 
the  toil  and  labour,  and  wilt  that  Thy  children  be  at 
their  rest. 

3.  Some  little  space  after  He  awakened  them,  and  said  to 
them: — '■'■  Surgite,  ecce  qui  me  tradet  prope  est" — "  Eise 
up,  let  us  go.  Behold,  he  that  will  betray  me  is  at  hand." 
As  it  were  sweetly  reprehending  them  in  these  words: 
*'  You  who  are  my  friends  sleep,  and  my  enemies  watch ;" 
which  thing  ought  to  cause  confusion  in  me,  to  see  how 
the  wicked  are  more  diligent  to  persecute  and  offend  Jesus 
Christ,  than  I  am  to  serve  Him,  nevertheless,  trn sting  in 
the  power  and  virtue  of  our  Lord,  I  will  awake  with  the 
disciples,  and  will  accompany  Him  in  His  afflictions,  offer- 
ing myself  promptly  to  endure  them  all  for  the  love  of 
Him. 


MEDITATION  XXIII. 

APPLICATION  OF  THE   INTERIOR  SENSES   OF  THE  SOUL  TO  THE   BLOOD  WHICH 
OUR   SAVIOUR   SHED   IN   THE   GARDEN. 

Presupposing  that  which  has  been  already  said  concern- 
ing this  manner  of  prayer  by  application  of  the  senses,  this 
meditation  will  serve  for  any  other  time  that  our  Lord 
shed  His  precious  blood  during  the  time  of  His  Passion,  as 
also  for  that  which  He  began  to  shed  at  His  circumcision. 

POINT  I. 

Behold  first,  with  the  inward  sight  of  the  soul,  the 
blood  which  our  Lord  Jesus  sheds,  pondering — who  it  is 
that  sheds  it, — whi/  He  sheds  it, — in  what  manner^ — and 
with  what  affection. 

1.  It  is  God  that  sheds  it  for  my  sins, — with  infinite  love 
and  excessive  pain, — accompanied  with  contempt  and  dis- 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHRIST.  239 

grace; — and  it  flows  forth  adorned  with  the  lively  colours 
of  His  virtues,  humility,  patience,  and  charity.  Hence 
I  will  draw  affections  of  admiration,  of  love,  of  thanks- 
giving, and  of  imitation  in  this  manner:-^— 

Colloquy. — What !  Is  it  possible  that  a  God  of 
such  an  infinite  majesty  sheds  blood  so  precious  for  so 
miserable  a  wretch  as  I,  and  that  He  procures  mv 
salvation  at  such  great  expense,  making  a  medicine  of 
His  own  blood  for  me,  a  sinner  ?  0  blessed  be  that 
unmeasurable  bounty  ;  what  praises  shall  I  give  Thee, 

0  Lord,  for  such  a  benefit  ?  How  shall  I  render  Thee 
merited  thanks  ?  How  shall  I  love  Thee  with  all  my 
heart,  and  how  shall  I  imitate  Thy  glorious  virtues  ? 

1  purpose  by  the  assistance  of  Thy  holy  grace  to  imi- 
tate them,  although  it  be  to  shed  my  blood  to  practise 
them. 

POINT   II. 

I  will  hear  icitJi  the  ears  of  my  soul  the  voices,  cries,  and 
clamours  which  resound  from  this  bloody  sweat,  and  from 
the  practice  of  so  many  virtues. — First,  I  will  hear  this 
hlood  that  speaks  and  cries  aloud  to  the  eternal  Father, 
not  to  demand  vengeance,  as  did  the  blood  of  Abel,  (1)  but 
craving  pardon  and  mercy  for  men ;  and  obtaining  all  that 
it  desires ;  for  the  eternal  Father  cannot  refuse  to  hearken 
graciously  to  this  cry.  Hence  I  will  draw  great  affections 
of  confidence,  to  obtain  by  the  means  of  this  precious 
blood,  pardon  for  my  sins. 

2.  I  will  hearken  to  the  cries  which  our  Lord  addresses 
to  me  in  this  Mood,  who  speaks  to  me  in  this  manner: — 
"  Seeing  that  I  give  my  most  precious  blood  for  thy  profit, 
give  me  likewise  thine,  which  is  most  vile,  for  my  service, 
resisting  sin,  and  shedding  thy  blood,  if  need  be,  rather 
than  assent  to  it." 

3.  I  will  likewise  hearken  to  the  words  that  our  Lord 

(1)  Heb.  xii.  24. 


240  MEDITATION   XXIII. 

might  use  in  offering  up  this  hlood  to  His  eternal  Father 
for  us.  O  how  willingly  would  His  Father  give  ear  to 
them,  accepting  of  the  oblation,  Avith  promise  to  grant 
Him  in  return  whatsoever  He  should  demand  of  Him. 

4.  I  will  give  ear  to  the  sighings  and  groanings  of  our 
Saviour,  and  to  the  noise  that  this  hlood  made  when  it  ran 
trickling  and  streaming  down  from  Him;  heartily  compas- 
sionating Him  in  sorrows  and  bitter  pains,  and  feeling 
them  in  myself  as  if  they  were  mine,  bewailing  my  sins 
which  have  been  the  cause  of  them. 

POINT  III. 

1.  I  will  with  the  interior  sense  smell  the  fragrance  and 
most  sweet  odour  of  this  hlood,  which  ascends  to  the  eternal 
Father,  appeasing  by  its  sweetness  His  wrath  and  indigna- 
tion, far  better  than  did  the  bloody  sacrifices  of  beasts, 
which  were  offered  to  Him  by  Noah.  (2)  O  how  sweet 
did  that  smell  to  Him  which  He  saw  shed  with  such 
flames  of  love,  and  which  His  Son  offered  to  Him  in  sacri- 
fice and  oblation  for  our  sins,  delivering  up  Himself,  as 
the  apostle  says,  for  us  an  oblation  and  sacrifice  to  God, 
in  "an  odour  of  sweetness."(3)  Consider,  likewise,  how 
pleasing  a  scent  this  blood  has  when  we  oflTer  it  to  Him  in 
the  sacrifice  of  the  mass;  drawing  from  the  whole  great 
affections  of  love  and  confidence. 

2.  I  am  besides  to  smell  the  fragrance  of  those  odori- 
ferous virtues,  that  accompany  this  effusion  of  the  blood  of 
our  Lord  Jesus,  by  the  sweet  odour  of  which  I  w^ill  en- 
courage my  heart  to  the  imitation  of  them,  by  running 
after  our  Lord  to  overtake  Him  in  these  virtues,  ponder- 
ing that  humility,  patience,  and  obedience,  being  dyed  in 
my  blood  mingled  with  the  blood  of  our  Blessed  Saviour, 
on  account  of  the  resemblance  they  have  with  those  vir- 

(2)  Gen.  viii.  20.  (3)  Ephes.  v.  2. 


ON  THE  BLOODY  SWEAT  OF  JESUS  CHRIST.  241 

tues  of  His  Son,  are  most  sweet  and  agreeable  to  the  eter- 
nal Father,  which  consideration  will  animate  me  to  the 
practice  of  them  with  great  fervour, 

POINT    IV. 

With  the  interior  palate  of  thy  soul  also  taste  how 
savoury  this  blood  is,  together  with  those  virtues  which,  in 
the  midst  of  this  sweat,  shine  and  show  themselves,  be- 
holding the  gust  and  contentment  that  our  Lord  had  in 
the  superior  part  of  His  spirit  in  shedding  this  blood,  as 
also  the  great  pleasure  and  liking  He  took  in  obeying  His 
€ternal  Father  for  our  salvation.  Taste,  moreover,  the 
heavenly  nectar  of  this  blood,  at  what  time  it  is  drunk  in 
the  Blessed  Sacrament  of  the  Altar,  exhilarating  my  soul 
with  its  sweetness,  and  earnestly  desiring  ever  to  be  par- 
taker of  it.  Taste  also  the  unspeakable  sweetness  with 
which  this  blood  sweetens  all  the  bitterness  of  this  life 
when  dipped  in  it;  making  a  generous  resolution  to  take 
it  as  the  sauce  to  those  submissions,  humiliations,  crosses, 
and  contempts  that  shall  at  any  time  befal  me. 

I  ought,  moreover,  to  taste  the  hitter  pains  and  agony, 
which  our  Lord  suffered  in  His  sacred  flesh,  and  to  feel 
them  in  myself,  according  to  that  of  S.  Paul: — "For  let 
this  mind  be  in  you  which  was  also  in  Christ  Jesus."(4) 

Colloquy. — O  most  sweet  Jesus,  that  I  could  feel  that 
which  Thou  feltest,  and  taste  that  which  Thou  tastedst 
when  Thou  shedst  for  me  Thy  most  precious  blood ! 
make  me,  I  beseech  Thee,  to  feel  it,  though  it  be  most 
bitter  to  me,  for  it  having  first  passed  by  Thee,  I  shall 
find  it  most  sweet  to  me. 

POINT    V. 

With  the  interior  touching  of  the  soul,  I  am  to  touch 
this  blood,  to  kiss  it,  and  to  bathe  myself  in  it,  that  by 

(4)  Phil.  ii.  5. 
Vol.  IV.— 16. 


242  ■>  MEDITATION  XXIV. 

tlie  blood  of  this  immaculate  lamb,  I  may  become  white, 
pure,  and  unspotted.  O  that  I  had  been  the  earth  which 
was  bathed  with  this  precious  blood!  O  that  my  heart 
were  the  reliquary  in  which  this  blood  had  been  enclosed. 

Colloquy. — 0  blood  of  Jesus,  shed  with  an  infinite 
love,  inflame  me  with  the  love  of  Him  that  shed  thee 
for  my  sake.  0  blood  poured  out  with  excessive  sor- 
row and  contempt,  kindle  in  me  a  desire  to  suffer  sor- 
row and  contempt,  for  the  sake  of  Him  who  shed 
thee.  O  blood  of  my  Lord,  which,  in  the  Sacrament 
of  the  Altar  enterest  into  my  breast,  let  me  touch, 
handle,  taste,  and  embrace  thee,  incorporating  and 
uniting  myself  to  thee ;  grant  that  I  may  be  always 
embraced  by  thee,  and  united  to  Him  who  has  given 
thee  to  me,  for  ever  and  ever.     Amen. 


MEDITATION  XXIV. 

ON  JUDAS'  COMING   WITH  THE  SOLDIERS   TO   APPREHEND   CHRIST,   AND  OF   THAT 
WHICH   HAPPENED   BEFORE   HIS  SEIZURE. 

POINT  I. 

Our  Lord  being  in  the  garden  with  His  eleven  apostles, 
Judas  came  thither  with  a  band  of  soldiers  under  the  con- 
duct of  their  tribune,  together  with  other  magistrates 
and  ancients  of  the  people,  accompanied  with  many  officers 
and  servants  of  the  chief  priests  and  Pharisees,  to  whom 
Judas  had  given  a  sign,  saying:  "Whomsoever  I  shall 
kiss  that  is  He,  hold  Him  fast.  And  forthwith  coming  to 
Jesus,  he  said:  Hail,  Rabbi.  And  he  kissed  Him,  and 
Jesus  said  to  him:  Amice  ad  quid  venisti?  Friend,  where- 
to art  thou  come?"  what  business  has  brought  thee 
hither?  "Dost  thou  betray  the  Son  of  Man  with  a 
kiss?"(l) 

(1)  Mat.  xxvi.  48;  Marc.  xiv.  44;  Luc.  xxii.  48;  Joan,  xviii.  3. 


ON  THE  COMING  OF  JUDAS  TO  TAKE  JESUS.  243 

1.  First,  consider  the  arts  and  devices  that  Satan  hy  his 
instrument  Judas  invented  to  seize  and  lay  hold  of  our  Sa- 
viour Christ,  as  well  by  the  violence  of  many  graceless 
soldiers,  as  by  cunning  and  wiliness,  in  covering  and 
cloaking  his  treason  with  a  kiss  of  peace.  Moreover,  con- 
sider the  execrable  villany  of  this  traitor,  who  of  an 
apostle  of  our  Lord  Jesus,  made  himself  the  captain  and 
guide  of  that  hellish  crew,  and  the  capital  enemies  of  our 
Lord,  whom  he  instructs  and  counsels  what  they  must  do 
to  bring  to  pass  their  designs,  and  all  for  the  lucre  of  the 
thirty  pieces  of  silver  promised  him  after  he  should  have 
accomplished  this  inhuman  treason.  Behold  the  intolera- 
ble impudence,  which  he  showed  in  taking  advantage  of 
the  familiarity  he  had  with  Christ,  and  of  the  knowledge 
he  had  of  the  place,  whither  He  retired  to  pray,  for  a 
means  to  betray  Him,  by  coming  and  giving  Him  a  kiss  of 
love,  as  he  was  wont  to  do.  This  thing  shall  make  me 
dread  the  judgments  of  Almighty  God,  and  beseech  Him 
that  He  forsake  me  not,  lest  that  my  malice  transport  me 
so  far,  as  to  draw  evil  out  of  good,  and  convert  it  to  my 
utter  ruin. 

2.  Consider  the  exceeding  charity  and  meekness  of  Christ 
which  He  here  declared  many  ways : — 

i.  First,  in  receiving  the  kiss  of  this  traitor,  though  He  well 
knew  this  to  be  the  sign  and  watchward  of  his  treason. 
O  sweet  Jesus,  how  does  it  not  go  against  Thee,  that  this 
cursed  mouth  should  kiss  Thy  divine  face?  How  do  not 
flames  of  fire  issue  thence  and  quite  consume  this  mis- 
creant?  But  Thy  charity  will  not  at  this  time  cast  forth 
any  other  fire  than  that  of  love,  with  desire  to  mollify 
this  heart  so  greatly  hardened. 

Hence  I  will  draw  a  great  confidence  in  the  mercy  of 
this  Lord,  that  He  will  not  reject  the  kiss  of  sinners,  who 
desire  to  reconcile  themselves  to  Him,  as  Mary  Magdalen, 


244  MEDITATION  XXIV, 

seeing  tliat  He  does  not  refuse  the  kiss  of  Judas  who 
betrayed  Him. 

ii.  Secondly,  He  showed  His  meekness  in  calling  him 
*^  Friend,'*  and  in  dissembling  the  matter  in  admitting 
his  kiss,  as  if  He  had  been  utterly  ignorant  of  his  design, 
saying  to  him:  *' Amice,  ad  quid  venisti?" — "Friend, 
what  is  the  matter?''  as  if  He  would  by  this  have  ad- 
monished him,  saying:  "  Remember  thyself,  that  thou 
hast  been  heretofore  my  friend,  and  that  as  such  one  I 
have  always  used  thee,  desirous  even  yet  at  this  present 
time  to  make  thee  of  mine  enemy,  my  friend;  and  of  a 
feigned  friend,  a  true  friend ;  if  this  be  the  reason  of  thy 
coming  hither,  I  willingly  accept  it,  and  freely  pardon 
thee."  O  blessed  be  such  a  charity,  which  so  gently  in- 
vites him,  who  entreats  Thee  so  cruelly. 

iii.  Our  Lord  would  lovingly  reclaim  and  bring  hack 
Judas,  by  manifesting  to  him  that  He  knew  well  his  pur- 
poses and  intentions,  and  for  this  reason  He  said  to  him : — 
"  Judas  osculo  filium  hominis  tradis?"  "0  Judas,  dost 
thou  betray  the  Son  of  Man  wdth  a  kiss?"  As  if  in  great 
admiration  He  had  said: — "O  Judas,  under  the  sign  of 
friendship  and  amity,  dost  thou  declare  thyself  my  mortal 
enemy?  under  a  kiss  of  peace  dost  thou  make  upon  me  so 
cruel  a  war?"  Here  we  may  observe  that,  although  He 
calls  this  disciple  hy  his  own  name  in  token  of  familiarity, 
and  of  the  love  He  bare  him,  yet  He  calls  Himself  by  no 
other  than  the  common  name  of  "  Son  of  Man,"  as  a  mark 
of  His  humility,  which  He  did  to  try,  if  by  any  possible 
means  He  might  mollify  that  obstinate  and  hard  heart, 
but,  his  obduracy  was  so  great,  that  he  profited  nothing; 
for  having  given  the  sign  of  the  kiss,  as  he  had  gone  a 
little  before  the  soldiers  to  discover  Christ,  so  now  he 
returned  back  to  finish  the  treason  he  had  begun. 


ON  THE  COMING  OF  JUDAS  TO  TAKE  JESUS.  245 

POINT  II. 

Hereupon  our  Lord  Jesus  went  Himself  towards  the 
soldiers,  and  asked  them:  *' Quern  quseritis?"  Whom  seek 
you?  They  answered  him :  "  Jesus  of  Nazareth.''  They 
did  not  say :  We  seek  Thyself :  but  Jesus  of  Nazareth, 
because  they  did  not  well  know  Him.  "  Jesus  answered, 
I  have  told  you  that  I  am  He;"  and  presently  they  went 
bachvard  and  fell  to  the  ground^  (2) 

1.  Our  Lord  would,  in  being  apprehended,  give  certain 
marks  of  His  omnipotency  and  divinity,  by  working  two 
miracles, — the  one  to  discover  the  force  of  His  justice, — 
the  other  to  manifest  the  greatness  of  His  mercy, 

i.  Concerning  the  first,  think  upon  that  magnanimity 
and  omnipotence  of  our  Lord,  who  went  forth  so  courage- 
ously to  meet  His  enemies,  and  with  one  only  word  cast 
them  all  down  to  the  earth,  and  Judas  himself  together  with 
them ;  whence  they  had  never  risen  again  had  He  not  per- 
mitted them ;  which  yet  He  did  to  show,  as  well  to  Judas 
as  to  the  rest,  that  no  frauds  nor  deceitful  arts  have  any 
force  against  Him,  any  more  than  hostile  arms  and  human 
powers,  and  that  they  could  never  have  taken  Him  if  He 
Himself  had  not  been  willing.  Finally,  that  if  He  died,  it 
was  because  He  freely  and  willingly  delivered  Himself  up 
to  death.  Hence  I  will  infer,  that  what  has  no  power 
against  Jesus,  will  also  have  as  little  against  those  that 
are  under  His  protection.  So  that  I  will  rejoice  in  the 
omnipotence  of  my  Lord,  in  which  putting  my  confidence, 
I  will  encounter  all  sorts  of  labours. 

ii.  Consider  the  force  of  those  words,  "  Ego  sum,'''' — "I  am 
He,''  which  is  an  exceeding  consolation  to  the  good,  who 
after  they  have  sought  Him  and  called  upon  Him  in 
prayer,  hear  that  which  He  said  to  His  apostles: — "Ego 
sum,  nolite  timere'' — "It  is  I,  fear  ye  not."  (3)    That  is: 

(2)  Joan,  xviii.  4,  6,  8.  (3)  Mat.  xiv.  27- 


246  MEDITATION   XXIV. 

*'  I  am  your  Father,  your  protector,  your  remedy,  your  rest, 
your  joy,  and  your  comfort ;  I  am  your  wisdom,  your  jus- 
tice, your  sanctification,  and  redemption;  I  am  your  way, 
your  truth,  and  your  life.''  "Ego  sum  qui  sum."  "  Qui 
est,"  &c. — "  I  am  who  am."  "And  by  me  you  shall  have 
a  happy  and  blessed  being,  which  shall  participate  in 
mine."  But  on  the  other  side, — to  the  wicked  who  seek 
after  Christ  Jesus  to  injure  and  offend  Him,  this  word, 
"  Ego  sum,"  will  be  terrible  and  fearful:  "I  am  the  omni- 
potent who  will  judge  you;  (4)  I  am  the  God  of  ven- 
geance who  will  chastise  you;  I  am  He  who  by  your  own 
fault  am  to  be  your  ruin  and  perdition."  If  then  this  word, 
pronounced  by  the  mouth  of  our  Lord  Jesus  when  He 
was  in  such  extreme  affliction,  had  the  force  to  overthrow 
His  enemies  to  the  earth,  how  much  more  powerful  will 
that  be  which  He  shall  speak  when,  judging  as  a  king. 
He  shall  say  to  the  wicked:  "  Ite  maledicti" — "  Depart 
from  me  ye  cursed?''  (5)  This,  no  doubt,  will  be  to  them  as 
a  whirlwind,  which  will  not  only  strike  them  to  the 
earth,  but  will  tumble  them  down  headlong  into  the 
deepest  pit  of  hell. 

Colloquy. — Wherefore,  0  my  soul,  seek  after  Christ 
with  humility,  and  thou  wilt  find  Him  to  thy  advan- 
tage ;  but  if  with  pride  thou  searchest  after  Him,  or 
for  any  vain  intentions,  thou  wilt  find  Him  to  thy  loss 
and  destruction. 

2.  Consider  why  this  troop  of  soldiers  fell  rather  hack- 
wards  than  upon  their  faces,  for  this  was  not  without  mys- 
tery, to  signify  that  the  fall  of  the  wicked  is  most  perilous, 
who  neither  see  where  they  fall,  nor  the  fearful  punish- 
ments that  are  prepared  for  them;  in  which  they  will  find 
themselves  involved,  suddenly  and  unawares,  when  they 
shall  least  think  of  it. 

(4)  Exod.  iii.  14.  (5)  Mat,  xxv.  41. 


ON  THE  COMING  OF  JUDAS  TO  TAKE  JESUS.  247 

Colloquy. — Preserve  me,  0  my  God,  from  such  a 
fall,  lest  I  turn  back  from  the  good  I  have  done  ;  or 
fall  from  Thy  grace  into  the  pit  of  sin.  I  will,  sweet 
Lord,  fall  humbly  upon  my  face,  acknowledging  my 
sins  and  my  offences,  together  with  the  nothing  that 
I  am,  and  the  dirt,  of  which  I  am  framed,  that  after 
such  a  fall  I  may  rise  again,  to  enjoy  Thy  eternal 
glory.     Amen. 

POINT  III. 

Our  Lord,  having  given  leave  to  the  soldiers  to  rise  up, 
He  asked  them  a  second  time :  *'Quem  qu^ritis  ?'' — "  Whom 
seek  ye?"  They  answered  Him:  "  Jesum  Nazarenum" — 
*'  We  seek  Jesus  of  Nazareth."  And  then  He  spake  to 
them  very  imperiously,  and  with  authority :  "  Dixi  vobis, 
quia  ego  sum;  si  ergo  me  quseritis,  sinite  hos  abire" — "I 
have  told  you  that  I  am  He ;  if,  therefore,  ye  seek  after  me, 
let  these  go  their  way." 

1.  Consider  here  the  blindness  and  obstinacy  of  Judas 
and  of  these  wretched  soldiers,  who  having  seen  this  so 
manifest  a  miracle  of  the  divinity  and  omnipotence  of  our 
Redeemer,  Jesus,  instead  of  acknowledging  Him  to  be  true 
God,  and  of  submitting  to  Him,  were  so  enchanted  by  the 
Devil,  as  to  persist  in  their  obstinacy;  they,  however,  for 
all  that,  answered  Him  very  pertinently,  and  to  the  pur- 
pose, viz:  that  they  sought  Jesus  of  Nazareth.  The  Holy 
Ghost  declaring  by  their  own  mouths,  though  otherwise 
most  wicked,  that  He  whom  they  would  take,  and  put  to 
death,  was  Jesus,  that  is  to  say,  the  Saviour  of  the  world, 
— a  Nazarite, — that  is,  holy  and  consecrated  to  Almighty 
God,  and  flourishing  in  all  heavenly  virtues,  such  as  He 
ought  to  be  that  should  save  us  from  death. 

Colloquy. — 0  Jesus  of  Nazareth,  if  all  men  knew 
Thee,  they  would  seek  after  Thee,  not  to  put  Thee  to 
death,  but  to  receive  life  from  Thee.    I  will  seek  Thee, 


248  MEDITATION    XXIV. 

0  sweet  Jesus,  that  Thou  mayest  be  to  me  Jesus  ;  I 
will  seek  Thee,  0  holy  Nazarite,  that  I  may  become 
holy  in  Thee,  and  consecrated  to  Thy  service. 

2.  But  above  all,  ponder  the  unmeasurahle  charity  of 
our  Lord  towards  those  that  are  His, — the  care  He  has  to> 
provide  for  them,  and,  by  His  omnipotence,  to  defend 
them;  for  these  words, — "  Sinite  hos  abire" — "  Let  these 
go  their  way,' '  were  so  powerful  a  commandment,  and  so 
efficacious,  that  His  enemies  could  not  possibly  withstand 
the  same,  nor  yet  harm  any  of  His  apostles. 

Colloquy. — O  most  loving  Jesus,  who  dost  not  cease 
upon  every  occasion  to  express  the  love  Thou  bearest 
to  us.  Thou  givest  to  Thy  enemies  full  power  against 
Thyself,  but  Thou  deprivest  them  of  it  in  what  concerns 
Thy  friends.  Thou  loadest  the  whole  burden  on  Thy 
own  shoulders,  that  Thou  mayest  ease  the  shoulders 
of  Thine  elect.  Serve,  0  my  soul,  this  our  Lord  with 
all  thy  heart,  without  whose  permission  nothing  can 
hurt  Thee,  and  who  is  so  good,  that  if  thou  dost  serve 
Him  diligently,  He  will  not  permit  anything  to  harm 
thee. 

POINT   IV. 

The  apostles  perceiving  that  the  soldiers  began  to  lay 
hands  upon  their  Lord,  demanded  of  Him  if  they  should 
defend  themselves;  but  St.  Peter,  transported  by  his 
accustomed  fervour,  not  expecting  the  answer,  drew  his 
sword,  and  smote  the  servant  of  the  high  priest  named 
Malchus,  "and  cut  off  his  right  ear.  But  Jesus  answering, 
said :  Suffer  ye  thus  far ;"  (6)  and  blamed  St.  Peter's 
indiscreet  fervour  with  short  and  admirable  sentences, 
mingled  with  severity  and  sweetness. 

1.  The  first  was: — "  Converte  gladium  tuum  in  locum 
suum,'' — "Put  up  again  thy  sword  into  its  place,  for  all  that 
(6)  Luc.  xxii.  49 


ON  THE  COMING  OF  JUDAS  TO  TAKE  JESUS.  249 

take  the  sword  shall  perish  with  the  sword.''  (7)  That  is  to 
say:  "  He  that  shall  kill  with  a  spirit  of  revenge  is  worthy 
of  death."  In  which  words  we  must  consider  how  far  off 
our  Lord  will  have  us  to  be  from  this  spirit  of  revenge,  in 
that  which  concerns  our  own  particular,  since  He  so 
sharply  reprehends  His  disciple  that  would  defend  Him, 
being  thereto  induced  by  this  spirit.  The  mildness  also  of 
our  Saviour  is  here  shown,  in  that  He,  being  in  the  midst 
of  so  many  enemies,  who  ill-treated  Him,  yet  omitted  not 
to  give  lessons  of  suffering,  no  otherwise  than  if  He  had 
been  preaching  to  His  disciples. 

2.  The  second  reprehension  of  St.  Peter  was  in  these 
words : — "  The  chalice  which  my  Father  hath  given  me  shall  I 
not  drink  it?''^  (8)  In  these  words  we  may  see  with  what 
kind  of  eye  our  Lord  beheld  the  chalice  of  His  Passion, 
and  what  reckoning  He  made  of  the  drinking  of  it.  He 
did  not  consider  it  as  coming  from  the  hand  of  His  enemies, 
but  as  it  was  ordained  by  the  will  of  His  eternal  Father, 
which  He  so  earnestly  desired  to  accomplish,  that  He  was 
offended  that  any  one  would  hinder  Him  from  it;  and 
although  this  chalice  was  very  bitter,  yet,  because  it  was 
given  by  a  Father  so  wise,  and  so  full  of  love,  this  sufficed 
for  the  drinking  it,  in  as  willing  a  manner  as  if  it  had 
been  most  sweet  and  pleasant.  With  this  eye,  therefore, 
will  I  look  upon  all  the  crosses  and  tribulations  that  shall 
befal  me;  and  if  I  chance  to  feel  any  interior  temptation 
or  thought  that  may  withhold  and  divert  me  from  the 
drinking  of  this  cup  cheerfully  and  willingly,  I  will  say 
to  this  thought: — "  Why  wilt  thou  not  that  I  drink  off  the 
cup  that  my  Father  gives  me?" 

Colloquy. — 0  most  loving  Father,  I  here  offer  my- 
self to  drink  whatsoever  it  shall  please  Thee  to  send 
me,  and  to  take  such  a  medicine  as  Thou  shalt  pre- 
(7)  Mat.  xxvi.  52.  (8)  Joan,  xviii.  11. 


250  MEDITATION  XXIV. 

scribe  me,  be  it  ever  so  bitter,  or  ever  so  distasteful ; 
for,  being  ordained  by  Thy  wisdom  and  providence,  it 
will  doubtless  be  very  profitable  and  necessary  to  me. 

3.  The  third  was: — "  Thinkest  thou  that  I  cannot  ask 
my  Father,  and  He  will  give  me  presently  more  than  twelve 
legions  of  angeW''  for  my  defence?  "  How  then  shall  the 
Scriptures  be  fulfilled,  that  so  it  must  be  done?"  (9)  In 
which  words  He  teaches  us,  that  it  had  been  very  easy  to 
Him  to  defend  Himself  by  the  means  of  prayer,  which 
would  have  obtained  for  Him  many  more  troops  of  angels 
to  defend  Him  than  was  there  of  soldiers  to  apprehend 
Him;  yet  that  He  would  not  make  any  such  request  of 
His  Father,  in  order  that  the  divine  decree  of  His  death, 
declared  in  the  Holy  Scriptures,  might  be  fulfilled. 

Colloquy. — 0  good  Jesus,  I  give  Thee  humble 
thanks  that  Thou  didst  not  demand  of  Thy  Father 
that  which  would  have  been  granted  Thee,  as  being 
more  mindful  of  the  need  we  stood  in  of  Thy  death, 
than  of  the  repose  and  ease  of  Thine  own  person. 

4.  Hence  I  will  gather  two  instructions, — the  one,  of 
what  force  and  efficacy  prayer  is,  being  made  with  a  confi- 
dence in  Almighty  God,  persuading  myself  that  by  the 
means  of  it,  if  so  it  be  necessary,  whole  legions  of  angels 
shall  defend  me,  and  that  what  the  prophet  Eliseus  said  to 
his  servant  is  true:  "  Plures  enim  nobiscum  sunt,  quam 
cum  illis:''  "Fear  not,  for  there  are  more  with  us  than 
with  them."  (10)  The  other  instruction  is,  that  when  I 
am  certain  of  the  will  of  God,  I  ought  not  to  crave  of  Him 
anything  that  is  contrary  to  it,  though  otherwise  I  were 
sure  to  obtain  it :  for  I  ought  to  desire  nothing  so  much  as 
that  His  most  holy  will  and  decree  be  accomplished. 

(9)  Mat,  xxvi.  53.  (10)  4  Reg.  vL  16. 


ON  THE  COMING  OF  JUDAS  TO  TAKE  JESUS.  251 

POINT  V. 

"  And  when  Re  had  touched  his  ear,  He  healed  him.'"  (11) 
This  is  the  second  miracle  that  our  Saviour  wrought  in 
His  Passion,  of  both  of  which  the  motives  were,  the  accom- 
plishing of  the  law  of  true  and  perfect  love,  of  doing  good  to 
His  enemy,  and  one  that  sought  to  do  Him  so  great  an 
evil,  as  also  to  display  His  mercy,  being  afflicted  to  see  any 
one  in  distress  through  His  account;  finally,  lest  His  ene- 
mies should  thence  take  an  occasion  of  molesting  or  persecut- 
ing His  disciples,  in  calumniating  them  as  persons  rebel- 
lious to  the  order  of  justice. 

Colloquy. — 0  most  sweet  Jesus,  who  being  able  to 
work  miracles  to  defend  Thyself,  wouldst  not  use  Thy 
power,  which,  notwithstanding  Thou  didst  employ  to 
the  help  of  him  that  offended  Thee ;  impart,  I  beseech 
Thee,  to  me  this  spirit  of  love,  which  may  make  me 
rigorous  to  myself,  and  gentle  to  my  enemies.    Amen. 

We  may  also  examine  the  spirit  and  mystery  of  this 
miracle:  for  our  Saviour,  in  healing  the  right  ear,  signifies 
to  us  that,  by  the  merits  of  His  Passion,  He  will  restore  us 
again  the  right  ear  of  our  soul,  that  is,  faith  and  obedience 
to  all  that  God  reveals  and  commands.  And  it  is  pro- 
bable that,  inasmuch  as  the  works  of  our  Saviour  were  all 
perfect  and  complete,  giving  together  with  the  health  of 
the  body  the  health  of  the  soul,  as  we  have  deduced  in  the 
third  part,  this  Malchus,  in  receiving  this  favour  at  His 
hands,  amazed  at  the  miracle,  and  at  the  omnipotence  of 
our  Lord  Jesus,  believed  in  Him,  and  so  was  healed  also 
in  his  soul;  and  retiring  from  among  this  cursed  crew,  he 
went  home  to  his  house,  much  lamenting  the  injuries  that 
were  done  to  a  man  so  holy  and  so  powerful. 

Colloquy. — 0  "mutatio  dextrge  excels! ;"  0  "  change 

(11)  Luc.  xxii.  5], 


252  MEDITATION  XXV. 

of  the  right  hand  of  the  most  High  !"  Touch,  dear 
Lord,  the  ear  of  my  soul,  and  heal  it  entirely,  that 
imitating  the  spirit  of  this  servant,  I  may  become  a 
true  Malchus,  which  signifies  a  king,  serving  Thee 
royally,  with  rule  and  dominion  over  my  passions,  for, 
to  serve  Thee,  is  to  reign  for  ever  and  ever.     Amen. 


MEDITATION  XXY. 

ON   TUE    APPREHENSION   OF    CHRIST. 
POINT    I. 

Then  did  our  Lord  speak  to  the  "  chief  priests  and  ma- 
gistrates of  the  Temple  and  the  ancients  that  were  come 
unto  Him:  Are  you  come  out  as  it  were  against  a  thief 
with  swords  and  clubs?  When  I  was  daily  with  you  in 
the  Temple  you  did  not  lay  hands  upon  me:  but  this  is 
your  hour,  and  the  power  of  darkness."  (1) 

1.  Our  most  innocent  Lord  Avas  taken  and  treated  as  if 
He  had  been  a  thief,  and  as  to  such  a  one  did  they. make 
towards  Him;  it  being  probable  that  the  pagan  soldiers 
went  to  apprehend  Him. 

Colloquy. — O  good  Jesus,  how  far  off  art  Thou  from 
stealing  the  goods  of  other  men,  seeing  that  Thou 
takest  pleasure  in  giving  away  all  Thine  own  ?  If  it 
be  theft  to  steal  men's  hearts,  and  to  draw  souls 
out  of  the  power  of  Satan,  it  is  true  that  Thou 
art  then  a  thief,  who  dost  call  Thyself,  "Acce- 
lera,  spolia,  detrahe,  Festina  prgedari;"  *'Take  away 
the  spoils  with  speed.  Quickly  take  the  prey." (2) 
Make  haste,  and  steal ;  but  this  stealing  is  no  injury  to 
any  one,  but  an  honour ;  it  is  not  a  crime  worthy  of 
prison,  but  it  is  an  act  that  deserves  eternal  praise. 
Dear  Lord,  steal  my  heart,  and  take  it  to  Thyself,  for 

(1)  Luc  xxii.  52.  (2)  Is.  viii.  1. 


ON  THE  APPREHENSION  OF  CHRIST,  253 

this  shall  not  be  to  take  away  another  man's  goods, 
for  it  is  truly  Thine,  and  it  belongs  to  Thee,  and  in 
doing  this  Thou  shalt  not  do  anything  against  the  will 
of  the  owner,  since  I  wish  to  be  robbed  in  this  man- 
ner. 

2.  Consider  the  reproach  that  our  Lord  made  to  this 
their  outrage  in  these  words : — "  /  was  daiJy  with  you  in  the 
TempleP  As  if  He  had  said:—"  Is  this  the  payment  that 
you  return  me  for  the  continual  pains  I  took  in  teaching 
you,  to  treat  as  a  thief  Him  that  has  always  been  your 
master?" 

Colloquy. — 0  heavenly  master,  we  do  indeed  repay 
very  ill  the  instruction  and  example  Thou  hast  given 
us ;  pardon,  I  beseech  Thee,  our  ingratitude,  and 
take  pity  on  our  miseries,  considering  that  however 
bad  disciples  we  may  be,  Thou  dost  never  cease  to  be 
a  good  master. 

3.  In  these  most  tender  words, — "  This  is  your  hour,  and 
the  power  of  darkness,''^ — our  Lord  gave  all  His  enemies, 
and  the  Devil,  whose  ministers  they  were,  power  over  His 
body,  to  take  it  and  torment  it  at  their  own  pleasure,  and 
that  not  with  limitation  of  reserving  Ilis  life,  as  was  given 
with  respect  to  Job,  (3)  but  with  full  power  to  take  it 
from  Him  by  force  of  torments.  Which  ought  to  move 
in  me  great  affections  of  compassion  and  grief,  beholding 
my  Lord  delivered  to  such  cruel  enemies,  and  that  for  my 
sake. 

Colloquy. — I  give  Thee  humble  thanks,  0  most  lov- 
ing Jesus,  for  this  great  charity  that  Thou  hast  showed 
in  abandoning  and  resigning  Thy  body  and  Thy  life 
to  the  infernal  powers  for  the  freeing  of  my  soul.  It 
is  I,  it  is  I,  dear  Lord,  that  ought  to  be  delivered  into 
their  hands,  for  it  is  I  that  have  sinned ;  notwith- 
(3)  Job  i.  12. 


254  MEDITATION  XXV, 

standing  this,  Thou  of  Thy  charity,  to  free  me  from 
the  fault,  dost  expose  Thyself  to  this  pain.  I  beseech 
Thee,  0  my  God,  to  deliver  me  from  their  furies,  that 
neither  in  this  life,  or  in  the  next,  I  may  fall  into  their 
darkness. 

POINT    II. 

Leave  being  in  this  manner  given  by  our  Saviour,  the 
whole  squadron  of  soldiers  furiously  assaulted  and  laid 
hands  on  Him,  and  it  is  to  be  thought,  that  -with  this  their 
impetuosity  and  violent  fury,  they  threw  Him  down  to 
the  ground,  trampling  upon  His  belly,  upon  His  face, 
and  the  rest  of  His  sacred  body,  treading  Him  under 
their  feet  with  an  incredible  rage  and  fury ; — then  setting 
Him  up  upon  His  feet,  they  beat  Him  down  again  with 
staves,  and  at  the  last,  bound  and  fettered  Him.  (4)  It  is 
also  very  probable,  that  they  bound  Him  by  the  wrists, 
very  strait,  with  great  cords,  and  put  a  halter  about  His 
neck,  insulting  and  shouting  as  conquerors  do,  having 
taken  their  prey,  (5)  especially  when  they  have  desired  it 
much,  and  seen  themselves  oftimes  in  danger  of  losing  it. 

In  this  fact,  consider  the  heroic  virtues  of  our  Lord 
with  a  desire  to  imitate  them,  and  take  compassion  of  the 
torments  which  He  endured. 

1.  The  first  virtue  was,  a  most  profound  humility,  since 
He  who  has  His  seat  above  all  the  Cherubim  and  Sera- 
phim, (6)  is  here  under  the  feet  of  men, — even  of  sinful 
and  abominable  men.  Oh,  what  a  tender  feeling  had  our 
great  Lord,  beholding  Himself  thus  trampled  and  trodden 
upon,  upon  which  with  the  great  prophet  David,  He  cried 
out  to  His  eternal  Father  in  this  manner: — "  Have  mercy 
on  me,  O  God,  for  man  hath  trodden  me  underfoot:  all 
the  day  he  hath  afEicted  me,   fighting  against  me.     My 

(4)  Joan,  xviii.  12.  (5)  Isa.  ix.  3.  (6)  Is.  vi.  2. 


ON  THE  APPREHENSION  OF  CHRIST.  255 

enemies  have  trodden  upon  me  all  the  day  long:  for  they 
are  many  that  make  war  against  me.''  (7) 

Colloquy. — I  give  Thee  thanks,  most  sweet  Jesus, 
for  this  SO  profound  humility  which  Thou  hast  here 
showed.  It  was  no  doubt  a  great  humihty  in  Thee,  to 
prostrate  Thyself  at  the  feet  of  Thine  apostles,  and  of 
Judas  himself,  to  wash  them  ;  but  that  was  very  httle 
in  respect  of  this,  where  Thou  permittest  that  traitor 
Judas,  together  with  his  cursed  crew,  to  tread  Thee 
under  their  filthy  feet.  Grant  me,  0  most  humble 
Redeemer,  that  I  may  take  pleasure  in  being  trodden 
upon,  and  being  under  the  feet  of  all  men,  seeing  I 
have  justly  deserved  to  be  laid  under  the  feet  of  Lu- 
cifer, and  to  be  trampled  upon  by  the  devils  in  hell. 

And  here  I  will  consider  the  difference  there  is  between 
sinners  and  just  men;  for  sinners,  in  sinning,  tread  upon 
the  Son  of  God,  and  trample  upon  His  holy  law  under 
their  feet,  (8)  according  to  the  apostle's  words  to  the 
Hebrews;  whereas  the  just,  as  the  same  apostle  says  to 
the  Corinthians,  glory  and  "  bear  God"  (9)  in  their  bodies, 
loading  their  heads  and  shoulders  with  His  divine  law. 
Eeflecting  therefore  with  myself  upon  my  life  past,  I  will 
bitterly  bewail  the  times  that  I  have  trodden  under  my 
feet  the  Son  of  God,  in  contemning  His  blessed  will,  to 
accomplish  my  own. 

2.  Secondly,  consider  the  invincible  patience  of  this 
most  meek  lamb,  who  endures  so  many  injuries  and  blows, 
Avithout  replying  so  much  as  a  word,  or  even  complain- 
ing or  making  any  the  least  shew  or  motion  of  anger 
or  indignation,  however  well  He  beheld  the  enraged  hearts 
of  His  enemies,  together  with  the  acclamations  and  insults 
that  they  made,  for  having  thus  caught  and  entrapped 
Him,  fulfilling  by  this  what   He  Himself  had  long  before 

(7)  Psal.  Iv.  2.  (8)  Hebr.  x.  29.  (9)  1  Cor.  vi.  20. 


256  MEDITATION  XXV. 

spoken  by  the  mouth  of  David,  saying: — "Many  calves 
have  surrounded  me;  fat  bulls  have  besieged  me.  They 
have  opened  their  mouth  against  me,  as  a  lion  ravening 
and  roaring,"  (10) 

Colloquy. — 0  most  patient  lamb,  what  makest  Thou 
here  compassed  about  with  so  many  ravenous  "wolves" 
and  cruel  lions  ?  Why  dost  Thou  not  open  Thy  mouth, 
and  bleat  against  them  ?  for  by  saying  only,  *'  Ego 
sum,"  "  It  is  I,"  Thou  art  able  to  cast  them  all  head- 
long to  the  earth.  But,  Lord,  the  time  of  speaking  is 
now  past,  and  Thou  wilt  permit  Thyself  to  be  trodden 
upon,  suffering  in  silence,  to  give  me  that  example  of 
patience ;  help  me,  I  beseech  Thee,  to  suifer  with  si- 
lence all  the  outrages  and  indignities  that  shall  at  any 
time  befal  me.     Amen. 

3.  But  above  all  other  virtues,  the  infinite  charity  of 
our  most  meek  Saviour  here  shews  itself,  in  giving  His 
most  blessed  hands  to  be  so  cruelly  bound  and  manacled, 
hands  which  had  been  ever  occupied  in  doing  good,  even 
to  those  themselves  who  now  tied  them :  and  although  He 
could  have  broken  those  cords  far  more  easily  than  Sam- 
son broke  his,  (11)  yet  He  would  not  do  it,  but  Himself 
bound  them  with  the  cords  of  charity,  in  punishment  of 
the  lewd  liberty  and  unrestrained  dissolution  of  our  hands ; 
as  also  to  deliver  us  thereby  from  that  prison,  into  which 
we  have  deserved  to  be  cast,  bound  and  fettered  hand  and 
foot.  Then  was  fulfilled  that  which  He  Himself  had 
spoken  by  the  prophet  David: — "The  cords  of  sinners 
have  encompassed  me:  but  I  have  not  forgotten  Thy  law.'' 
(12)  And  what  is  this  law,  but  that  of  charity,  which 
our  Lord  Jesus  did  not  forget, — loving  sinners  even  when 
He  Himself  was  bound  by  them,  and  desiring  to  draw  and 
tie  them  to  Himself,  as  the  prophet  says,  "  with  the  cords 
of  Adam,  with  the  bands  of  love?" (13) 

(10)  Psal.  xx.i.  13.         (11)  Judic.  xv.  9.  (12)  Psal.  cxviii.  61. 

(13)  Ose.  xi.  4. 


ON  THE  APPREHENSION  OF  CHRIST.  257 

Colloquy. — 0  most  beloved  and  most  loving  Jesus  ! 
Who  had  been  able  to  have  bound  Thy  hands,  if  Thy 
love  had  not  first  tied  them  ?  0  most  powerful  and 
most  liberal  hands,  which  came  but  even  now  from 
distributing  the  bread  of  heaven  to  Thy  family,  and 
who  were  never  bound  when  it  was  question  of  doing 
good  to  men,  wherefore  do  you  suifer  yourselves  to  be 
bound  with  so  great  cruelty  ?  0  devilish  presumption 
of  men,  who  so  ignominiously  bind  the  hands  of  Al- 
mighty God.  Permit  not,  dear  Lord,  that  by  my 
sins  and  ingratitude  I  bind  Thy  hands,  and  so  hinder 
Thee  from  doing  me  good ;  on  the  contrary,  I  beseech 
Thee  that  Thou  will  bind  my  hands  from  committing 
even  the  least  fault,  and  loosen  them  only  to  the  exer- 
cise of  all  sorts  of  virtues.     Amen. 

POINT    III. 

"  Then  the  disciples  all  leaving  Him  fied?''  (14) 
1.  First,  consider  in  the  disciples,  the  co-rardice  and 
fear  that  possessed  them;  behold,  how  those  who  very 
lately  had  received  so  many  favours,  heard  such  whole- 
some counsels,  and  beheld  so  many  miracles;  who  had 
vaunted  that  they  were  ready  to  die  at  His  feet, — niw, 
forgetting  all  this,  were  scandalized  to  see  Him  taken. 
Behold,  how  they  forsake  Him,  and  fly  from  Him,  and 
that  not  only  in  body,  but  also  in  spirit,  either  quite  los- 
ing their  faith,  or  at  least  greatly  staggering  in  it.  Those 
feet  that  had  just  been  washed  at  the  last  supper  by  the 
hands  of  Jesus,  were  now  fouled  and  dirtied  with  the 
fault  of  ohis  shameful  flight;  those  hearts  that  had  been 
fortified  with  the  precious  body  and  blood  of  Jesus  Christ, 
now  lost  their  strength  through  the  fear  of  losing  their 
lives; — the  faith  that  had  been  so  well  rooted  by  the  sight 
of  so  many  miracles,  was  now  obscured  within  the  ^oggy 
mist  that  the  fear  of  persecution  had  raised  ;  all  which 

(14)  Mat.  xxvi.  56. 
Vol.  IV.— 17 


258  MEDITATION  XXV. 

teaches  me  how  little  trust  is  to  be  put  in  man,  whose 
property  and  condition  is  to  accompany  his  friend  during 
his  life,  and  at  his  death  to  leave  him ;  to  follow  him  in 
time  of  prosperity,  and  to  abandon  him  in  his  adversity. 
In  the  person  of  these  disciples,  I  Avill  consider  myself  who 
brag  and  presume  in  time  of  peace,  but  finding  myself  in 
war  or  contradiction,  take  my  flight:  who  follow  my 
Saviour  as  long  as  He  gives  me  bread  and  cherishes  me, 
but  when  it  is  question  of  drinking  the  cup  of  the  Pas- 
sion, or  when  I  am  afflicted,  I  retire  and  shrink  away 
from  Him,  quite  forgetting  all  the  favours  He  has  done 
me,  as  if  I  had  never  received  them. 

Colloquy. — 0  my  sweet  Saviour,  deliver  me,  I  be- 
seech Thee,  from  committing  such  a  scandal  and  so 
base  a  cowardice,  and  do  not  abandon  me  in  time  of 
temptation ;  for  if  Thou  protectest  me,  I  shall  never 
forsake  Thee. 

2.  Secondly,  consider,  on  the  part  of  our  Saviour,  the 
extreme  grief  He  had  to  see  Wis  fiock  dispersed  and  scan- 
dalized. Himself  remaining  alone,  abandoned  by  all  His 
friends.  Then  might  He  well  have  said  with  the  prophet 
David: — "Thou  hast  put  away  my  acquaintance  far  from 
me,  they  have  set  me  an  abomination  to  themselves.  I 
was  delivered  up  and  came  not  forth,  my  eyes  languished 
through  poverty."(15) 

Colloquy. — 0  my  well-beloved,  that  I  had  been  so 
happy  as  to  have  accompanied  Thee  at  that  time,  and 
so  to  have  been  Thy  companion  in  prison,  that  the 
same  cords  might  have  bound  Thy  hands  and  mine  ; 
this  had  been  a  great  honour  to  me,  and  God  forbid 
that  I  should  ever  be  so  senseless,  as  to  hold  Him  for 
an  abomination,  who  is  all  my  comfort  and  sanctifi- 
cation. 

(15)  Psal.  Ixxxvii.  9. 


259 


(4.)-MEDITATI0NS  UPON  THE  MYSTERIES  OF  THE 
PASSION  CONCERNING  SUCH  THLNGS  AS 
HAPPENED  ON  THE  NIGHT  OF  OUR  LORD'S 
APPREHENSION. 

1.  For  the  ground  and  foundation  of  the  ensuing  medita- 
tions, I  will  consider  that  our  Lord,  to  endure  the  greater 
ignominies  in  His  Passion,  would  be  presented  before  four 
judgment  seats  or  tribunals,  composed  of  persons  the  best 
qualified  that  were  in  Jerusalem,  of  which  two  were  eccle- 
siastical and  tivo  secular.  (1) 

i.  The  first  tribunal  was  of  Annas,  prince  and  cliief  of 
the  scribes  and  doctors  of  the  law,  whose  custom  was  to 
assemble  a  council  of  seventy  elders,  for  the  discussion  of 
causes  and  questions  that  concerned  doctrine,  preached  and 
taught  according  to  the  Scriptures. — ii.  The  second  was  of 
Gaiphas,  the  bishop  and  high  priest,  with  whom  were 
joined  the  other  bishops,  priests,  and  Pharisees,  who  were 
the  Religious  men  of  those  times,  to  determine  points  of 
religion;  and  this  wr.s  the  ecclesiastical  tribunal  of  the 
lawful  judge  of  that  time. — iii.  The  third  was  of  Pilate, 
judge  and  president  of  Judea,  to  whose  tribunal  the  ser- 
geants, clerks,  and  other  ministers  of  justice,  as  the  man- 
ner was,  repaired. — iv.  The  fourth  was  of  Herod,  king  of 
Galilee,  who  was  accompanied  by  courtiers  and  a  great 
guard  of  soldiers.  Before  these  four  tribunals  and  coun- 
cils was  our  Lord  presented,  and  was  contemptuously 
treated  in  all  of  them,  so  that  He  was  scoffed  at  and  des- 
(1)  Baron.  Tom.  1,  anno.  30  et  34,  Christi. 


260  MEDITATION  XXV. 

pised  by  all  those  of  Jerusalem,  the  best  qualified  in  learn- 
ing, religion,  justice,  law,  and  nobility. 

2.  j^nd  so  He,  who  was  the  most  eminent  master  in  all 
sciences,  would  be  despised  by  wise  men  and  professors  of 
sciences ;  — He  that  was  the  chief  priest,  and  the  pattern  of 
all  religion  and  of  all  sanctity,  was  contemned  by  priests, 
and  even  by  those  who  professed  sanctity; — He  that  was 
the  most  just  judge  of  the  quick  and  the  dead,  was  scorned 
and  mocked  by  judges  and  ministers  of  justice;  and  He 
that  was  the  King  of  kings  and  Lord  of  lords,  was  trampled 
on  by  ki  ngs  and  courtiers,  and  all  their  troops  of  soldiers ; 
to  say  nothing  of  the  multitude  of  the  common  people, 
who  co-operated  with  the  rest  in  these  contempts  and  in- 
dignities. His  divine  majesty  permitting  all  this,  to  show 
us  thereby  an  example  of  humility  and  patience,  as  also 
for  the  consolation  of  such  as  shall  be  despised  in  this 
world,  by  whatever  persons;  and  lastly,  for  other  ends 
which  will  be  examined  in  the  meditations  following. 

Here,  by  the  way,  it  is  to  be  observed,  that  I  suppose 
the  first  interrogatory,  or  propounding  of  questions  to  our 
Saviour,  when  He  received  the  blow  on  the  face,  to  have 
been  in  Jie  house  of  Annas,  according  to  the  opinion  of 
many  doctors,  and  so  I  follow  the  order  of  St.  John's  nar- 
ration. Besides,  I  make  a  meditation  of  St.  Peter's  three 
denials,  without  respect  to  any  order  of  places,  whether  he 
made  them  all  in  the  house  of  Caiphas,  or  whether  the 
two  last  only  were  made  there,  and  the  first  in  the  house 
of  Annas,  as  St.  John  seems  to  se.  them  down;  since  as 
far  as  regards  the  subject  or  matter  of  these  meditations, 
it  does  not  much  signify  whether  these  things  happened  in 
one  place  or  in  another. 


ON  OUR  lord's  presentation  before  annas.        261 


MEDITATION  XXVI. 

ON   THE  SUFFERINGS  THAT  OUR  LORD  ENDURED  FROM  THE   GARDEN   TO   THE 

HOUSE  OF   ANNAS,   AND   THAT   WHICH   HAPPENED   TO  HIM  IN 

THE   SAME   HOUSE. 

point  I. 

The  band  of  soldiers  with  their  tribune,  and  the  officers 
of  the  Jews,  as  soon  as  they  had  taken  Jesus,  "  led  Him 
away  to  Annas,  for  he  was  father-in-law  to  Caiphas,  who 
was  the  high  priest  of  that  year.''(l) 

1.  Concerning  this  injury,  consider  the  labours  that  our 
Lord  endured  all  that  long  way. 

i.  First,  great  were  the  pains  He  suffered  in  being 
cruelly  forced  onward  hy  His  enemies^  who  dragged  Him 
by  the  cords  with  which  He  was  bound,  striking  and 
compelling  Him  to  hasten  His  pace,  so  that  He  stumbled 
many  tiraes,  and  fell  on  His  knees,  as  it  chances  to  those 
who  have  no  means  to  help  themselves,  either  with  arms  or 
hands,  but  are  yet  forced  to  go  a  great  pace.  And  now 
our  Lord  might  call  to  mind  the  last  time  that  He  went 
to  Jerusalem  with  His  disciples,  when  He  went  a  good 
way  before  them,  (2)  to  testify  the  great  desire  He  had  to 
suffer. 

Colloquy. — 0  most  sweet  Jesus,  Thou  goest  indeed 
very  hastily,  pressed  to  it  by  Thy  enemies,  but  much 
more  by  Thy  charity,  which  permits  them  to  do  this  ! 
Oh  how  different  was  the  company  Thou  hadst  at 
present,  from  the  company  Thou  hadst  then !  Where 
are  Thy  disciples,  who  then  followed  Thee  ?  They 
are  not  able  to  follow  so  speedy  and  painful  a  pace, 
and  therefore  have  they  left  Thee  alone.  Do  not 
permit,  dear  Lord,  that  I  cease  to  follow  Thee,  at  least 
(1)  Joan,  xviii.  13.  (2)  Marc,  x,  32. 


262  MEDITATION    XXVI. 

as  well  as  I  may,  though  Thou  lead  me  a  pace  that  is 
very  painful.     Amen. 

ii.  Consider  the  weariness  which  the  delicate  body  of 
Christ  our  Lord  felt  hy  reason  of  the  bloody  siveat,  which 
He  had  shed  a  little  before.  And  it  may  very  well  be 
believed  that  being  thus  furiously  led  and  haled  along, 
His  pores  opened  and  He  sweat  again  afresh,  if  not  blood, 
at  least  a  sweat  of  anguish  and  of  faintness;  likewise  at 
the  passage  of  the  torrent  of  Cedron,  most  probably  they 
made  Him  stumble  at  those  stones  and  fall  there:  drink- 
ing, — not  "  de  torrente  in  via,"  wdiich  David  speaks,  no- 
of  "the  torrent  in  the  way," (3) — but  of  the  waters  ot 
weariness  and  afEictions  that  transfixed  His  heart. 

Colloquy/. — 0  xnost  holy  body,  I  give  Thee  humblfe 
thanks  for  the  toils  and  weariness  Thou  didst  sustain 
in  this  Thy  journey.  O  most  blessed  feet,  I  glorify 
you  for  the  speedy  paces  you  were  forced  to  make  for 
the  hasting  of  this  journey.  Now  it  is,  O  good  Jesus, 
that  Thy  feet  begin  to  pay  for  the  sins  that  mine 
have  committed,  running  hastily  after  evil.  Restrain, 
dear  Lord,  and  hold  mine  back  from  such  steps,  when 
at  any  time  they  would  go  astray :  and  make  them 
light  and  swift,  to  follow  and  pursue  that  which  is 
good.     Amen. 

iii.  Our  Lord  endured  very  great  disgrace  in  that 
journey,  being  led  like  a  thief  with  shouts  and  clamours ; 
but  especially  when  they  entered  in  at  the  gate  of  the 
city,  for  then  did  these  hellish  ministers  cry  out  and  pub- 
lish to  the  people  the  prize  and  booty  they  carried,  with 
extreme  pride  and  insolence. 

Colloquy. — 0  my  Redeemer,  how  different  is  this 
entr}^  that  Thou  now  makest  into  Jerusalem,  from  that 
which  Thou  didst  make  upon  Sunday  last !     In  that, 

(3)  Psal.  cix.  7. 


ON  ouii  lord's  presentation  before  annas.        263 

many  bore  in  their  hands  boughs  of  palms  in  sign  of 
victory  ;  in  this  they  march  with  weapons  and  lances, 
as  triumphing  over  Thee.  In  that,  every  one  sung 
Thy  praises,  saying  : — "  Blessed  is  he  that  cometh  in 
the  name  of  our  Lord  ;"(4)  in  this  they  cry  out  in 
contempt  and  reproach  of  Thee,  uttering  many  injuri- 
ous speeches  and  blasphemies  against  Thee. — In  that, 
for  honour's  sake,  they  strewed  the  way  with  their 
garments  under  the  feet  of  the  ass  on  which  Thou 
wert  mounted ;  in  this  they  pull  and  hale  Thee  by 
Thy  garments,  and  trail  Thee  with  a  rope  on  foot. 
O  mutabihty  of  men  against  their  God!  0  patience 
of  God,  that  suffers  such  men !  Deliver  me,  dear 
Lord,  from  such  perverse  mutability,  and  give  me,  I 
beseech  Thee,  so  excellent  a  patience,  that  1  may  tri- 
umph over  all  sorts  of  inconstancy.     Amen. 

2.  Lastly,  consider  the  spirit  and  affection  with  which 
Christ  our  Lord  made  this  journey,  with  so  great  patience 
and  humility,  offering  up  to  His  eternal  Father  with  great 
charity  those  painful  steps  in  satisfaction  of  those  that  we 
make  to  offend  Him;  and  hence  draw  affections  of  grati- 
tude and  imitation,  as  will  be  shown  hereafter. 

POINT    II. 

"  The  high  priest  therefore  asked  Jesus  of  His  disciples, 
and  of  His  doctrine."(5) 

1.  First,  consider,  as  touching  this  point,  the  mochings 
and  indignities^  that  our  Saviour  endured  at  His  entering 
into  the  house  of  Annas,  where  were  assembled  the  ancients, 
the  doctors,  and  masters  of  the  law,  as  those  to  whom  it 
belonged  to  examine  the  doctrine  of  Jesus,  whom  also  the 
people  reputed  for  a  prophet.  These  men,  then,  since 
they  were  His  enemies,  and  besides  learned,  proud,  and 
skilful  in  the  law,  seeing  our  Lord  Jesus  come  before 
them,  began  to  laugh  and  to  scoff  at  Him,  declaring  there- 
(4)  Mat.  xxi.  9.  (5)  Joan,  xviii.  19, 


264:  MEDITATION    XXVI. 

by  the  joy  and  content  they  had  at  His  apprehension,  and 
His  being  thus  humbled ;  which  thing  may  teach  us  that 
the  "knowledge"  which  "pufFethup/'  leads  a  man  even  from 
his  beginning  and  origin  to  contemn  Jesus,  in  punishment 
of  the  sin  of  Adam,  which  had  its  origin  in  a  desire  of 
knowledge,  and  to  know  as  God,  both  good  and  evil. (6) 

Colloqtiy. — 0  most  wise  master,  principle  and  au- 
thor of  all  sciences,  why  do  the  wise  rise  up  against 
Thee,  and  scoff  at  Thee,  the  author  of  their  wisdom  ? 
My  pride,  0  Lord,  is  the  cause  of  this  and  the  inflat- 
ing knowledge  stood  in  need  of  such  a  remedy,  in  order 
that,  beholding  Him  who  is  wisdom  itself,  to  be  con- 
temned by  the  wise  of  the  world,  I  may  take  pleasure 
in  being  humbled  by  them,  without  respecting  their 
erroneous  judgments.  My  God,  vouchsafe  to  give  me 
humility  in  wisdom,  for  ''  the  wisdom  of  the  humble 
shall  exalt  his  head,  and  shall  make  him  sit  in  the 
midst  of  great  men."(7) 

2.  Consider  the  pride  with  which  this  high  priest  and  his 
sages  began  to  examine  our  Lord  with  a  mind  to  calumniate 
Him,  asking  Him:~i.  Wliat  His  doctrine  was:— ii.  Whether 
it  was  contrary  to  thaf  of  Moses  or  not. — iii.  Whether  it 
came  from  heaven.—  iv.  If  He  had  received  it  by  revela- 
tion.— V.  How  many  disciples  He  had. — vi.  Who  they 
were. — vii.  And  where  they  were.  To  all  which  our 
Lord  hearkened  with  gieat  humility  and  mee  ness,  al- 
though He  was  not  ignorant  of  their  wicked  intention. 
Hence  I  will  draw  great  affections,  both  of  my  own  con- 
fusion, and  of  compassion  for  our  Saviour,  beholding  Him 
in  the  midst  of  these  His  cruel  enemies;  they  sitting  in 
their  seats  like  judges  and  controlers,  and  He  standing 
on  foot  before  them  as  a  guilty  person; — they  in  their 
habits  and  liveries  of  doctors,  He  fettered  and  tied  like  a 
malefactor. 

(6)  Gen.  iii.  4.  (7)  Ecclus.  xi.  1. 


ox  OUR  lord's  presentation  before  annas.        2Q5 

Colloquy. — 0  most  excellent  doctor,  the  Doctor  of 
doctors,  and  of  ail  nations,  when  Thou  wert  but 
twelve  years  of  age.  Thou  didst  sit  in  the  midst  of 
the  doctors,  "  hearing  them  and  asking  them  ques- 
tions," (8)  to  the  wonder  and  admiration  of  every  one, 
and  now  Thou  art  standing  on  Thy  feet,  hearkening 
and  answering  them  who  laugh  Thee  to  scorn !  But 
if  Thou  didst  manifest  then  an  admirable  wisdom  in 
Thine  answers,  that  which  Thou  dost  manifest  at 
present  is  no  less  admirable,  suffering  the  ignominies 
and  indignities  that  resulted  fi'om  them.  0  that  Thy 
most  holy  mother  were  now  present;  with  what  a 
tender  feeling  would  she  repeat  again  that  affection- 
ate rebuke  of  hers,  used  to  Thee  in  the  Gospel  : 
"  FiU,  quid  fecisti  mihi  sic  ?" — "  Son,  why  hast  Thou 
done  so  to  me  ?  Wherefore  hast  Thou  left  me  all 
alone,  and  art  come  in  the  midst  of  these  doctors, 
who  are  rather  ravenous  wolves  than  pious  masters  ?" 
But,  sweet  Lord,  Thou  wouldst  without  doubt  have 
answered  her  in  the  same  manner  as  Thou  didst  be- 
fore :  "  In  his  quae  Patris  mei  sunt  oportet  me  esse." 
— "  Mother,  I  must  be  about  the  things  that  are  my 
Father's,  whose  will  is  that  I  pass  through  this  ex- 
amination." I  give  Thee  humble  thanks,  most  loving 
Redeemer,  for  the  obedience  that  Thou  performest  to 
Thy  Father,  as  also  for  the  great  humility  that  Thou 
dost  show  amongst  men  for  the  love  of  Him. 

point    III. 

"  Jesus  answered  him,  I  have  spoken  openly  to  the 
world:  I  have  always  taught  in  the  synagogue,  and  in  the 
Temple,  whither  all  the  Jews  resort;  and  in  private  I  have 
spoken  nothing.  Why  askest  thou  me?  Ask  them  who 
have  heard  what  I  have  spoken  to  them.''''  (9) 

1.  Consider  how  our  Lord,  although  He  was  a  prisoner 
and  in  contempt  amongst  them,  was  yet  not  any  way  terrir 
(8)  Luc.  ii.  47.  (9)  Joan,  xviii.  20. 


^QQ  MEDITATION  XXVI. 

Jied  or  daunted  in  tins  council,  but  on  the  contrary,  used 
great  liberty  of  spirit,  which  proceeds  from  the  sanctity  of 
His  life,  and  from  the  verity  of  His  doctrine,  for  a  con- 
science that  is  grounded  in  truth  and  sanctit}^  is  free  and 
courageous  to  everything  that  is  good,  without  either  fear  or 
any  remissness,  although  it  be  before  the  wise  and  great  of 
the  world.  I  ought,  therefore,  to  procure  in  myself  such 
a  conscience  and  holy  liberty,  as  afterwards  the  apostles 
had,  (10)  in  imitation  of  their  master. 

2.  Ponder,  secondly,  the  great  prudence  of  Christ  our 
Lord,  in  not  declaiming  in  particular  what  this  doctrine  was., 
knowing  well  how  ill  a  true  answer  would  be  taken,  but 
rather  referring  Himself  to  those  that  had  heard  Him,  be- 
cause He  was  so  well  assured  of  His  own  truth  that  He 
referred  Himself  even  to  His  enemies  themselves,  who 
were  there  present,  and  to  tlie  testimony  of  those  that  had 
heard  His  sermons,  which  thing  they  themselves,  by  their 
behaviour,  confessed  to  be  true,  for  they  were  all  presently 
dumb,  not  having  a  word  to  answer;  nor  was  there  any 
that  could  accuse  Him  of  the  least  word  spoken  amiss. 

Colloquy. — 0  purity  of  the  doctrine  of  our  Blessed 
Saviour,  how  powerful  is  Thy  force,  which  not  only 
givest  generous  liberty  to  hmi  that  preaches  it,  but 
also  stops  the  mouth  of  the  very  enemy  that  hearkens 
to  it.  Grant  me,  my  Saviour,  light  to  understand  it, 
liberty  to  publish  it,  and  obedience  to  put  the  same  in 
execution  with  perfection.     Amen. 

3.  Consider  the  reason  why  our  Lord  did  not  mention  His 
disciples,  which  was,  because  having  left  Him,  He  could 
give  no  good  testimony,  nor  commend  their  fidelity; 
neither  would  He  accuse  nor  publish  their  frailty ;  besides 
this,  some  are  of  opinion  that  Judas  was  present  there, 
waiting  for  the  payment  that  had  been  promised  him  for 

(10)  Act.  V.  29. 


ON  THE  BLOW  GIVEN  TO  CHRIST  BEFORE  ANNAS.  267 

the  treason,  which  Annas  was  to  pay  to  him.  In  consi- 
deration, therefore,  that  this  miserable  wretch  was  known 
to  be  the  disciple  of  our  Lord,  his  presence  much  blemish- 
ed his  master's  reputation,  with  which  our  Saviour  was 
verj  greatly  afflicted. 

Colloquy. — 0  most  beloved  master,  do  not  permit 
that  I  should  ever  falsify  the  fidelity  I  owe  to  Thee  as 
a  loyal  disciple,  that  so  Thou  mayest  never  be  ashamed 
to  acknowledge  me  for  one  of  Thine,  before  Thy  hea- 
venly Father,  and  His  angels.(ll)     Amen. 


MEDITATION  XXYII. 

ON  THE  BLOW   WHICH  CHRIST  RECEIVED  ON  THE  FACE,  AN©   HIS   BEING 
SENT   BACK   TO   CAIPHAS. 

POINT    I. 

"  One  of  the  servants  standing  by  gave  Jesus  a  lloWj 
saying:  Answerest  Thou  the  high  priest  so?"  (1) 

1.  TJiis  blow  was  the  first  injury  that  our  Lord  received 
in  the  house  of  Annas  the  high  priest,  by  the  hands  of 
one  of  his  ministers,  and  this  was  so  notorious  an  injury, 
that  St.  John  would  make  particular  mention  of  it,  with 
the  circumstances  that  accompanied  it. 

i.  The  first  was,  that  it  was  cruel,  as  given  by  a  caitiff, 
wholly  inflamed  with  passion,  and  the  desire  of  revenging 
the  injury  done  to  his  master,  intending  thereby  to  get 
his  good  will,  and  to  do  a  thing  that  shouM  be  grateful  to 
all  the  company. — ii.  It  was  ignominious,  as  done  in  the 
presence  of  such  an  assembly  of  nobles  and  persons  of 
quality,  and  to  a  man  that  had  always  been  till  then 
honoured  and  respected  by  every  one,  from  whose  face 
issued  forth  a  splendour  that  rendered  II im  venerable  to  all 
(11)  Luc.  ix.  26.  (1)  Joan,  xviii.  22. 


268  MEDITATION  XXVII. 

those  that  looked  upon  Him  without  passion. — iii.  It  was 
unjust^  being  done  out  of  revenge,  for  tlie  sake  of  branding 
an  answer  pertinent  and  prudent,  rashly  condemning  it  for 
imprudent,  and  against  the  authority  of  the  high  priest. — 
iv.  It  was  xoith  the  approbation  and  applause  of  all  that  were 
present^  not  any  one  either  defending  our  Saviour,  or 
reprehending  this  insolent  fellow,  and  consequently  it 
might  serve  for  a  warrant  and  an  encouragement  to  others 
to  do  the  like. 

2.  Behold,  therefore,  O  my  soul,  the  face  of  thy  Lord 
marked  with  the  blow  of  this  furious  wretch,  blushing 
Avith  a  natural  shame  for  so  grievous  an  injury,  and  con- 
founded at  the  insulting  shouts  and  laughter  of  His 
enemies;  hast  thou  not  compassion  to  see  buiFeted  that 
excellent  face  "  on  which  the  angels  desire  to  look?"  (2) 

Colloquy. — 0  Son  of  the  living  God,  "  brightness" 
of  the  "glory"  of  the  Father,  and  "  the  figure  of  His 
substance,"(3)  who  has  imprinted  on  Thy  divine  face, 
the  figure  of  so  abominable  a  hand  ?  0  eternal  Fa- 
ther, behold  the  face  of  Thy  Son,  marked  with  the 
hand  of  an  infamous  sinner,  and  seeing  that  He  suffers 
this  injury  for  the  love  of  sinners,  do  Thou  suffer  them, 
and  pardon  them,  in  virtue  of  what  He  suffered  for 
them. 

POINT  II. 

"Jesus  answered  him:  If  I  have  spoken  ill,  give  testi- 
mony of  the  evil:  but  if  well,  why  strikest  thou  me?'' 

(4) 

1.  Consider  the  great  patience  and  meekness  that  our 

Lord  preserved  in  His  soul  in  receiving  such  an  injury; 
for  thougli  this  abominable  wretch  deserved  to  have  been 
struck  with    lightning  from  heaven,    or  that   the   eart^ 
should  have  oj)ened  and  swallowed  him  alive,  or  that  his 
(2)  1  Pet.  i.  12.  (3)  Heb.  i.  3.  (4)  Joan,  xviii.  23. 


ON  THE  BLOW  GIVEN  TO  CHRIST  BEFORE  ANNAS.         269 

hand  should  have  for  ever  -withered  up,  as  that  of  Jero- 
boam did,  (5)  when  he  would  have  laid  hands  upon  a  holy- 
prophet, — though  I  say  it  would  have  been  very  easy  for 
our  Saviour  to  have  punished  this  base  miscreant  with 
these  or  such  like  pains,  yet  instead  of  revenging  this 
injury,  He  suffered  the  same  with  such  serenity^  that  He 
showed  Himself  thereby  to  be  ready  to  receive  as  much 
on  the  other  cheek,  even  as  many  more  as  they  would  give 
Him. 

Colloquy. — 0  most  meek  Jesus,  true  Prophet,  who, 
for  having  said  the  truth,  like  another  Micheas,(6) 
wert  struck  on  the  face,  bearing  this  blow  with  pa- 
tience and  meekness  most  admirable,  bestow  upon  me, 
I  beseech  Thee,  the  self-same  virtues,  that  I  may  en- 
dure the  injuries  done  to  me,  without  disturbance  of 
mind,  or  desire  of  revenge.     Amen. 

2.  Our  Saviour,  who  knew  well  how  to  hold  His  peace, 
and  to  overlook  the  disgraces  and  injuries  done  to  Him, 
wcndd  at  that  time  quietly  render  an  account  of  Himself  lest 
otherwise  they  might  have  imagined  that  He  had  intended 
purposely  to  injure  the  high  priest,  and  would  also  by  the 
way  rebuke  and  reprehend  him  that  had  offended,  thereby 
to  make  him  acknowledge  his  fault,  saying  to  him: — "  If  I 
have  spoken  ill,  give  testimony  of  the  evil :  but  if  well,  why 
strikest  thou  me?"  seeing  that  thou  art  no  judge,  but  only 
a  witness ;  moreover,  if  I  have  spoken  nothing  but  well, 
wherefore  u^^List  reason  dost  thou  strike  me,  making  me 
guilty  of  incivility  and  irreverence?"  Bat  although  His 
answer  was  very  pertinent,  yet  it  was  not  admitted,  but 
served  Him  for  nothing,  not  any  one  making  any  reckoning 
of  His  words,  to  teach  me  to  behave  myself  patiently  when 
I  can  neither  be  heard  speak,  nor  my  reasons  be  admitted, 
but  rather  contemned. 

(5)  3  Reg.  xiii.  4.  (6)  3  Reg,  xxii.  24. 


270  MEDITATION  XXVII. 

Colloquy. — 0  most  loving  Jesus,  whose  property  is 
ever  to  speak  well,  "  neither  was  guile  found  in"  Thy 
*'  mouth ,"(7)  and  of  whom  it  has  heen  truly  said  : — 
'•  Never  did  man  speak  like  this  man  ;"(8)  I  give  Thee 
humble  thanks  for  the  injuries  and  pains  Thou  didst 
endure  for  speaking  well,  in  puni^^hment  of  the  faults 
that  T  have  committed  in  speaking  ill.  Grant,  dear 
Lord,  that  I  may  ever  speak  that  which  is  pleasing  to 
Thee,  how  displeasing  soever  it  be  to  men,  patiently 
enduring  their  calumnies.     Amen. 

POINT  III. 

"  And  Annas  sent  Him  bound  to  C alphas  the  high 'priest.'''* 

(9) 

1.  Consider  the  resolution  that  Annas,  together  with  all 
the  sages,  took  of  leading  our  Lord  as  a  prisoner  to  the 
house  of  Caiphas,  who  was  the  high  priest  and  lawful  judge 
in  these  cases,  where  were  assembled  the  priests  and  Phari- 
sees, together  with  the  other  ancients  of  the  people,  to 
treat  of  this  affair.  The  Evangelist  says,  that  "  Annas 
sent  Him  bound,"  to  signify  that  he  held  Him  to  be 
culpable,  and  it  may  be  that  they  fettered  and  bound 
Him  anew,  and  that  they  doubled  the  number  of  cords  for 
fear  He  should  escape,  or  that  in  passing  along  through 
the  midst  of  the  town  He  might  be  taken  from  them  by 
force. 

Colloquy. — 0  most  meek  lamb,  although  Thou  goest 
from  this  first  council  more  straitly  bound  to  enter 
into  the  second,  yet  is  not  Thy  charity,  for  all  that, 
anything  diminished;  it  is  on  the  contrary,  that  which 
fetters  and  binds  Thee  with  new  desires  of  suffering, 
to  unbind  thereby  from  their  enormous  sins  those  that 
so  straitly  bound  Thee  with  rough  cords.  Aug- 
ment also  in  me,  dear  Lord,  together  with  my  crosses, 
a  true  desire  and  love  of  enduring  them.     Amen. 

(8)  Joan,  vii.  46.  (9)  Joan,  xviii.  24. 


ON  ST.  Peter's  triple  denial.  271 

2.  Consider  the  weariness  as  also  the  ignominy  that  our 
Lord  endured  in  this  second  journey,  being  led  quite  through 
the  town,  with  clamours  of  the  soldiers  and  ministers,  the 
people  running  out  from  their  houses  to  see  what  was  the 
matter,  many  also  accompanying  the  soldiers,  and  helping 
them  to  injure  our  Saviour,  quite  forgetting  all  the  good 
they  had  before  received  of  Him.  Notwithstanding  all 
this,  our  meek  Jesus  did  not  lose  one  jot  of  His  peace  and 
charity,  offering  Himself  to  endure  from  many,  that  He 
might  do  good  to  all,  which  thing  certainly  renders  Him 
worthy  to  be  honoured  and  praised  by  all  for  ever  and 
ever.      Amen. 


MEDITATION  XXVIII. 

ON  ST.   PETEE'S   triple   DENIAL. 

POINT  L 

All  the  apostles  having  fled  away,  "  Peter  followed''  our 
Lord  "  afar  off,"  and  with  him  there  was  another  disciple, 
St.  John,  who  having  an  acquaintance  with  the  high  priest, 
was  admitted  to  enter  into  the  court;  St.  Peter  also  having 
found  means  to  get  in,  thrust  himself  amongst  the  ser- 
vants of  the  house,  who  "  stood  at  a  fire  of  coals,  because 
it  was  cold,  and  warmed  themsL'lves.''  (1) 

1.  Consider  the  degrees  by  which  St.  Peter  was  brought  to 
deny  our  Saviour,  in  order  that  taking  example  by  another, 
we  may  learn  to  avoid  the  like  danger. — i.  The  first 
degree  was,  a  coldness  of  love,  arising  from  human  fear;  for 
the  love  of  our  Saviour  invites  him  to  follow,  but  worldly 
fear  in  such  a  manner  cooled  him  that  he  followed  afar  off 
Him  whom  he  had  always  before  accompanied  so  near. — 
ii.  The  second  was,  a  forgetfalness  of  that  which  our   Lord 

(1)  Mat.  xxvi.  58;  Marc.  xiv.  54;  Luc.  xxii.  54;  Joan,  xviii.  15. 


272  MEDITATION   XXVIII. 

had  foretold  Jihn,  namely,  that  he  should  that  very  night 
deny  Him  thrice;  and,  indeed,  it  is  the  property  of  those 
that  presume  too  much  of  themselves  to  forget  the  warn- 
ing of  Almighty  God,  and  the  good  admonitions  that  He 
gives  them  for  the  repressing  of  their  pride,  as  though  He 
had  said  nothing  at  all  to  them. — iii.  The  third  was,  under 
a  colour  of  loving  our  Saviour  to  fall  into  the  occasion 
of  denying  Him,  associating  himself  with  had  compawj,  who 
provoked  him  to  it,  since  he  went  to  the  fire,  where  there 
was  a  cluster  of  reptiles,  breathing  out  nothing  but  disso- 
lute discourses. 

Nor  is  it  without  mystery  what  is  here  set  down,  "  be- 
cause it  was  cold,"  to  signify  thereby  the  frozen  heart  of 
St.  Peter,  together  with  the  obscurity  and  darkness  of  his 
soul,  all  which  originally  proceeded  from  the  secret  pre- 
sumption and  confidence  that  he  had  of  himself,  which 
could  not  be  cured  by  the  warning  which  was  given  him 
by  our  blessed  Saviour,  but  the  same  remaining  still  alive, 
in  the  end  produced  these  pernicious  fruits. 

2.  Hence  I  will  draw  three  important  resolutions : — i.  Not 
to  presume  anything  of  mi/self  nor  yet  to  trust  to  my  own 
strength,  being  mindful  of  that  which  St.  Paul  says:  — 
"  But  thou  standest  by  faith,  be  not  high-minded,  but 
fear.'' (2)  And  to  the  Corinthians: — "Therefore  he  that 
thinketh  himself  to  stand,  let  him  take  heed  lest  he  fall.'' 

(3) 

ii.  The  second  purpose  is,  to  follow  our  Saviour,  rot 
"  afar  off,"  but  near  to  Him,  and  that  with  fervour,  since  he 
that  follows  our  Lord  "  afar  off,"  does  not  put  his  foot  in 
the  place  where  Jesus  has  put  His,  neither  can  he  well 
mark  the  print  of  His  feet,  nor  finally  can  he  be  protected 
by  Him  from  perils. 

iii.  The  third  is,  to  fli/  all  occadons  of  falling,  and  to 
(2)  Rom.  xi.  20.  (3)  1  Cor.  x.  12. 


ON  ST.  Peter's  triple  denial.  273 

avoid  bad  company,  who  may  entice  me  to  fall,  remember- 
ing well  that  which  the  Wise  man  says: — "  He  that  loveth 
danger  shall  perish  in  it."  (4) 

3.  Consider,  that  if  it  be  true,  as  many  doctors  hold, 
that  the  disciple  who  was  known  to  the  high  priest  was  St. 
John  the  Evangelist,  though  he  was  placed  in  the  same 
occasions  of  falling  as  St.  Peter,  yet  he  did  not  deny  our 
Saviour,  but  was  saved  from  that  danger  principally  by 
the  especial  protection  of  the  same  Jesus,  who  kept  and 
preserved  him,  and  besides,  because  he  was  not  infected 
with  that  secret  presumption  and  pride  of  St.  Peter. 

Colloquy. — 0  Almighty  God,  deliver  me,  I  beseech 
Thee,  from  all  occasions  of  falling,  and  if  at  any  time 
I  do  through  my  great  misery  light  upon  them,  pro- 
tect me  with  Thy  divine  mercy  and  compassion. 
"  Deliver  me,  0  Lord,  and  set  me  beside  Thee,  and 
let  any  man's  hand  fight  against  me  ;"(5)  for  if  Thou 
dost  give  me  Thy  hand,  who  is  able  to  overthrow  me, 
or  to  pull  me  out  of  it  ? 

POINT    IL 

Things  standing  in  these  terms  with  St.  Peter,  "  there 
came  a  servant  maid  of"(6)  the  high  priest,  who  was  the 
portress  of  his  house,  and  she,  looking  wistfully  upon  St. 
Peter,  and  knowing  him  to  he  one  of  our  Lord's  disciples, 
said  to  them  that  were  standing  by,  Certainly  this  mi. a  is 
one  of  them  that  went  with  Jesus;  and  presently  turning 
herself  to  St.  Peter,  she  asked  him,  saying:  Art  not 
thou  one  of  this  man's  disciples  ?  without  all  question 
thou  wert  with  Jesus  of  Nazareth.  To  this  St.  Peter 
answered,  "i  am  nof.^^  "  I  neither  know  nor  under- 
stand what  thou  sayest."(7) 

1.   Concerning  this    point,  first,  consider    the    cwi.Aiig 

(4)  Ecclus.  iii.  27.         (5)  Job.  xvii.  3.         (6)  Mat.  xxvi.  29. 

(7)  Joan,  xviii.  17;  Marc,  xiv.  67, 
Vol.  IV.— 18. 


274  MEDITATION  XXVIII. 

crafl  of  lite  Demi,  who  assailed  St.  Peter  the  first  time  hy 
means  of  a  woman,  as  he  had  assailed  Adam  bj  means  of 
Eve,  in  order  to  overthrow  him;  inasmuch  as  women,  as 
the  more  insinuating  sex,  and  more  adventurous,  throw 
down  out  of  their  places  the  very  stones  of  God's  Church, 
if  they  be  not  carefully  fled  from  and  avoided. 

2.  Ponder  in  the  person  of  St.  Peter  the  weakness  of  maUy 
considering  that  he,  who  was  the  foundation  of  the  Church, 
and  to  whom  had  been  revealed  the  divinity  of  our  Sa- 
viour, acknowdedging  Him  to  be  "  the  Son  of  the  living 
God,"  and  offering  himself  to  die  for  Him ;  now  at  the  voice 
of  a  silly  woman  so  trembles  and  fears,  that  he  denies 
Him,  says  that  he  knows  Him  not,  that  he  is  none  of  His 
disciples,  and  makes  no  reckoning  of  Him. 

By  this  example  I  will  learn,  not  to  presume  anything 
of  myself,  seeing  that  I  am  neither  rock  nor  stone,  but 
mere  dust  and  mud;  deeply  grounding  myself  in  the  true 
knowledge  of  myself,  and  the  fear  of  my  own  mutability, 
for  all  the  gold  and  silver  of  my  virtues  stands  but  upon 
feet  of  earth ;  and  one  little  blow  of  a  stone  is  enough  to 
tumble  them  all  down,  and  cast  to  the  earth  their  whole 
frame  and  building.(8) 

Colloquy. — 0  eternal  God,  give  me,  I  beseech 
Thee,  a  profound  knowledge  of  this  dirt,  whereof  I 
am  composed,  to  the  end  that  I  may  not  presume  any- 
thing of  myself,  but  rely  wholly  upon  Thee,  in  whose 
virtue  I  may  be  able  to  resist  the  brunt  of  temptations, 
and  preserve  the  gifts  which  I  have  received  of  Thee. 
Amen. 

3.  How  prejudicial  is  an  immoderate  apprehension,  either 

of  dishonour  or  death;  for  that  which  overthrows  me  is 

not  so  much  the  night  of  adversity,  as  the  fear  of  it,  which 

oftentimes  has  made  me  deny  my  Saviour,  if  not  in  words, 

(8)  Dan.  ii.  33. 


ON  ST.  PETER'S  TKIPLE  DENIAL.  275 

at  least  in  Avorks,  neglecting  to  accomplish  some  work  of 
virtuous  obligation,  for  fear  of  losing  either  a  point  of 
worldly  honour,  or  some  profit,  or  a  sensual  pleasure  of 
the  flesh.  And,  therefore,  I  will  humbly  beseech  our 
Lord,  that  He  will  vouchsafe  to  encompass  me  with  the 
shield  of  His  protection,  lest  I  be  too  much  "  afraid  of  the 
terror  of  the  night, "(9)  and  that  it  seizes  upon  my  heart. 

4.  Ponder  the  great  wrong  that  St.  Peter  did  in  this  to 
Ms  master,  together  with  the  inward  feeling  which  our 
Lord  had  when  He  saw  His  dear  and  well-beloved  disdain  to 
be  His  disciple,  condemning  by  this  fact  the  life  of  Him 
whom  he  disavowed  to  be  his  master.  By  the  considera- 
tion of  this  I  Avill  move  myself  to  compassion,  beholding 
my  Lord  thus  disowned  and  forsaken  by  His  friends. 

Colloqiu/. — 0  most  sovereign  master,  I  do  not  now 
wonder  so  much  that  lukewarm  Judas  throuo;h  avarice 
betrays  Thee,  seeing  that  fervent  Peter,  out  of  pusil- 
lanimity, denies  Thee.  But,  dear  Lord,  Thy  wisdom 
permits  this  ignominy,  the  better  to  discover  Thy 
patience  in  enduring,  our  frailty  in  sinning,  and  the 
power  of  Thy  grace  in  converting  him  that  has  of- 
fended. 

POINT  III. 

St.  Peter,  considering  with  himself  what  had  passed,  and 
the  danger  in  which  he  stood,  retired  from  the  court  to- 
wards the  gate  when  the  cock  crowed  the  first  time;  not- 
withstanding he  was  so  troubled,  that  he  took  no  heed  or 
notice  of  it,  and  so  not  long  after  he  returned  again  to  the 
place  where  the  rest  were  warming  themselves  by  the  fire- 
side, who  said  to  him:  "Surely  thou  also  art  one  of"  the 
disciples  of  this  man?  And  one  of  them  swore  that  with- 
out all  doubt  he  was  one  of  them ;  but  Peter  took  his  oath 
to  the  contrary,  that  "/le  knew  not  the  man."  About  an 
(9)  Psal.  xc.  5. 


276  MEDITATION  XXVIII. 

hour  after  they  pressed  him  again  the  third  time  that  he 
■was  His  disciple,  giving  him  evident  signs  and  marks  of  it, 
for  one  of  them  told  him  that  he  had  seen  him  in  the  gar- 
den with  Jesus ;  another,  that  he  was  a  Galilean  as  ap- 
peared by  his  accent ;  then  Peter  denied  Him  again,  and 
*'  began  to  curse  and  swear  that  he  knew  not  the  ma/z."(10) 

1.  First,  upon  this  act  of  St.  Peter,  consider  the  craft 
and  fury  that  Salan  used  in  tempting  him,  doing  in  this 
that  which  our  Lord  had  foretold,  viz., — that  he  had 
"desired"  to  "sift"  St.  Peter  "like  wheat,"(ll)  now  by 
one  temptation,  now  by  another,  never  leaving  off  until 
he  had  overthrown  him  three  several  times;  for  he  assails 
those  that  are  the  most  strong  with  a  greater  fury,  and  if 
they  be  not  firmly  rooted  in  humility,  he  tumbles  them 
down  from  the  top  of  sanctity. 

Colloquy. — 0  eternal  God,  "let  not,"  I  beseech 
Thee,  "  the  foot  of  pride  come  to  me  ;  and  let  not  the 
hand  of  a  sinner  move  me,"(12)  and  cast  me  down 
from  the  place  which  I  possess  by  Thy  grace.     Amen. 

2.  Consider  the  danger  that  there  is  in  remainivg  still  in 
the  occasion  of  sin,  without  making  any  reckoning  of  the 
first  fall,  for  that  one  sin  commonly  draws  on  another,  and 
the  lesser  trains  after  it  the  greater,  proceeding  still  from 
bad  to  worse,  as  we  see  in  S.  Peter;  who,  the  first  time 
did  but  simply  deny  our  Saviour;  the  second  time  did  it 
with  an  oath;  but  the  third  time:  "  Coepit  anathematizare 
et  jurare," — "he  began  to  curse  and  swear;''''  whence  we 
see  that  it  is  a  very  important  thing  to  shake  off  at  first  all 
human  fear,  and  to  avoid  the  danger  that  threatens  us, 
for  by  these  pernicious  plots  the  devils  still  cry  out  that 

(10)  Mat.  xxvi.  71—3;  Joan,  xviii.  17;  Marc.  xiv.  70. 
(11)  Luc.  xxii.  31.  ^(12)  Psal.  xxxv.  12. 


ON  ST.  Peter's  triple  denial.  277 

of  the  prophet:  "Ease  it,  rase  it,  even  to  the  foundation 
thereof."(13) 

3.  Consider,  that  as  St.  Peter  had  the  night  before  pre- 
sumed of  himself  three  several  times,  saying  that  he  was 
ready  to  die  for  our  Saviour,  that  he  would  not  be  scanda- 
lized though  all  the  world  should  be  scandalized,  and  that 
he  would  not  deny  Him,  though  it  should  cost  him  his 
life; — even  so,  in  punishment  of  these  three  presumptions, 
God  permitted  that  he  should  deny  Him  the  same  night 
three  several  times ;  for  pride  is  wont  to  draw  incontinently 
after  it  humiliation,  even  in  the  same  matter  in  which  it 
had  its  nourishment.  And,  therefore,  it  very  much  im- 
ports me  forthwith  to  deplore,  and  be  sorry  for  the  sin  of 
pridC;  before  the  pain  of  humiliation  falls  upon  me. 

POINT  IV. 

"And  immediately  the  cock  crew  again.  And  Peter 
remembered  the  word  that  Jesus  had  said  to  him :  Before 
the  cock  crow  twice,  thou  shalt  deny  me  thrice."  "  And 
Peter  going  out,  Avept  bitterly."(14) 

Here  is  described  to  us  the  conversation  of  St.  Peter, 
together  with  his  penance. 

1.  In  this  is  first  to  be  pondered,  the  infinite  mercy 
and  charity  of  our  Lord  Jesus  Christ,  Avho,  though 
He  were  environed  and  hemmed  in  with  His  enemies, 
and  in  the  heat  of  terrible  persecutions  and  calumnies, 
yet,  forgetting  His  own  affiictions,  was  mindful  of  His 
disciple,  who  by  this  injury  augmented  His  pains.  And, 
although  He  were  far  off  from  St.  Peter,  yet  knew  He 
well  the  sins  he  had  committed,  and  instead  of  punishing 
him,  took  compassion  on  him,  determining  to  incite  him 
to  repentance,  that  so  He  might  pardon  him;  all  which 
He  performed  with  a  great  promptitude,  in  order  to  pluck 

(13)  Psal.  cxxxvi.  7.  (U)  Marc.  xiv.  72;  Luc.  xxii.  62. 


278  MEDITATION  XXVIII. 

His  poor  sheep  speedily  out  of  the  jaws  of  the  infernal 
wolf,  who  had  devoured  him.  To  this  effect  He  hastened 
the  crowing  of  the  cock;  yet  this  second  crow  had  not 
done  any  more  good  than  the  first,  if  our  Lord  Jesus  had 
not  cast  upon  him  the  eyes  of  His  mercy,  illuminating 
those  of  St.  Peter  with  a  celestial  light  to  make  him  see 
his  faults,  and  mollifying  his  heart,  that  he  might  bewail 
them. 

Colloquy. — 0  most  loving  Jesus,  why  should  not  I 
love  Thee  with  all  my  heart,  seeing  that  even  Avhen 
I  am  plotting  to  offend  Thee,  Thou  dost  interpose 
means  to  pardon  me  ;  and  when  Thou  oughtest  to 
manifest  Thine  ire  in  punishing,  then  Thou  showest 
Thy  mercy  in  pardoning.  Dear  Lord,  take  compassion 
on  all  sinners,  look  on  them  with  the  eyes  of  Thy 
mercy,  unstop  their  ears,  that  they  may  understand 
the  crow  and  voice  of  Thy  preachers,  who  may  touch 
them  to  the  heart,  even  to  the  bewailing  of  their  sins ; 
and  when  at  any  time,  through  frailty,  I  shall  offend 
Thee,  forget  not,  I  beseech  Thee,  to  cast  upon  me  the 
eyes  of  Thy  mercy. 

2.  Consider,  secondly,  the  hitter  tears  of  St.  Peter ^  which 
did  not  proceed  from  a  fear  of  punishment,  but  from  love 
to  his  master;  for,  calling  to  mind  the  favours  and  benefits 
he  had  received  of  Him,  together  with  the  ingratitude  he 
had  showed  in  denying  Plim  on  such  an  occasion,  his  eyes 
converted  themselves  into  two  fountains  of  tears,  with  an 
extreme  bitterness  and  grief  of  heart,  as  one  who  felt  that 
which  the  prophet  Jeremiah  says: — "  Know  thou  and  see, 
that  it  is  an  evil  and  a  bitter  thing  for  thee,  to  have  left 
the  Lord  thy  God."(15)  "Alas,"  he  said  to  himself, 
"how  can  I  live,  having  renounced  the  author  of  life? 
Why  does  not  the  earth  open  and  swallow  me  up,  I  who 

(15)  Jerera.  ii.  19. 


ON  ST.  PETEU'S  TRIPLE  DENIAL.  279 

have  injured  its  Creator?  O  mouth  most  abominable, 
how  durst  thou  open  thyself  to  SAvear  that  thou  knowest 
not  Him,  who  has  done  thee  so  great  good?  O  most 
cursed  tongue,  how  wast  thou  let  loose  to  accuse  thyself, 
if  thou  knewest  Him  who  had  showed  thee  so  great  love  ? 
O  how  just  and  reasonable  would  it  have  been  that  the  same 
imprecation  and  malediction  should  have  lighted  on  me, 
since  I  myself  had  made  choice  of  it,  and  that  it  should 
have  penetrated  all  my  bones,  seeing  that  I  myself  had 
desired  the  same?  O  that  all  the  bitterness  of  the  sea 
might  be  given  to  my  heart,  and  a  fountain  of  water  to 
mine  eyes,  to  bewail  bitterly  night  and  day  the  death  of 
my  soul,  and  the  treason  she  has  committed  against  her 
Creator!  But,  forasmuch  as  I  already  know  His  mercy, 
and  that  He  desires  not  the  death  of  a  sinner,  but  rather 
that  he  be  converted  and  live, (16)  I  will  look  upon  Him, 
that  looks  on  me,  I  will  turn  myself  towards  Him  that 
has  turned  towards  me,  and  with  my  heart  I  will  draw 
near  to  Him,  prostrating  myself  at  His  holy  feet,  and  say- 
ing to  Him  as  the  prodigal  child: — 'Father,  I  have  sinned 
against  heaven  and  before  Thee,  I  am  not  now  worthy  to 
be  called  Thy  son,'(17)  no  nor  yet  Thy  disciple.  Eeceive 
me,  I  beseech  Thee,  into  the  rank  of  the  hirelings  of  Thy 
house,  for  there  can  be  no  greater  hell  to  me  than  to  be 
chased  from  it." 

In  this  manner  did  St.  Peter  deplore  his  sins,  and  yet 
found  confidence  of  obtaining  pardon,  in  the  reflection  he 
made  on  the  Avords  that  our  Lord  had  said  to  him; — viz., 
that  He  had  prayed  for  him  that  his  faith  should  not 
fail, (18)  and  that  after  his  conversion  he  should  confirm 
his  brethren.  In  this  manner  did  he  also  weep  all  the 
rest  of  his  life,  as  often  as  he  heard  the  cock  crow;  inso- 
much that  it  is  said  of  him,  that  the  multitude  of  scalding 

(16)  Ezech.  xviii.  23.        (17)  Luc.  xv.  21.        (18)  Ibid.  xxii.  82. 


280  MEDITATION  XXIX. 

tears,  wliicli  he  shed  had  made  hollow  furrows,  like  chan- 
nels or  gutters  all  along  his  cheeks. 

3.  Finally,  consider  after  ivhat  manner  the  divine  illus- 
tration itispired  and  touched  St.  Peter,  and  converted  him. 
For,  first,  as  soon  as  he  had  departed  out  of  the  place  and 
occasion  in  which  he  fell,  it  made  him  remember  the  words 
of  our  Saviour,  and  then  being  remote  from  the  rest  and 
all  alone,  he  wept  bitterly;  the  like  our  Lord  practises 
Avith  us,  when  at  any  time  He  touches  our  hearts  effica- 
ciously. First,  He  moves  us  to  fear,  to  confidence  and 
love. — Secondly,  He  removes  from  us  the  impediments  of 
true  repentance; — and  lastly.  He  makes  us  enjoy  its  fruit, 
V,  hich  is  the  pardon  of  our  sins,  provided  we  have  a  will 
to  confess  them  at  the  first  opportunity. 

Colloquy. — 0  my  soul,  as  thou  dost  behold  in  St. 
Peter  thy  frailty  and  readiness  to  commit  sin,  so  like- 
wise behold  in  him  the  power  of  divine  grace,  to  con- 
vert thee  from  sin  ;  and  as  he  wept,  so  do  thou  like- 
wise weep  for  thy  sins,  that  thou  mayest  obtain  full 
pardon  of  them.     Amen. 


MEDITATION  XXIX. 

ON   THE  FAtSE   WITNESSES   BBOUGHT   BY   THE   JEWS    AGAINST    CHRIST   I^f   THE 
HOUSE   OF   CAIPHAS,   AND    HIS    ANSWER   TO    THEIE    DEMANDS. 

POINT    I. 

"  And  the  chief  priests,  and  the  whole  counsel,  sought 
false  witness  against  Jesus,  that  they  might  put  Him  to 
death ;  and  they  found  not,  though  many  false  witnesses 
had  come  in.  And  last  of  all,  there  came  in  two  false 
witnesses;  and  they  said:  This  man  said,  I  am  able  to 
destroy  the  Temple  of  God,  and  in  three  days  to  build 


ON  THE  FALSE  WITNESSES  AGAINST  CHRIST. 


281 


it."(l)     But  yet  all  these  witnesses  were  insufficient,  and 
our  Lord  made  no  answer  at  all  to  them. 

1.  Consider  first,  the  form  of  this  judgment  which  Cai- 
phas  attempted  against  our  Lord  Jesus.  Consider  who 
the  judges  are, — their  wicked  intentions,  — the  pride  and 
ambition  they  covertly  hatch  in  their  judgment  seats; — 
moreover,  who  the  accusers  and  witnesses  are ; —  their  multi- 
tude and  perverse  designs. — On  the  other  side,  who  the 
prisoner  is, — and  party  accused ; — His  divinity  and  sove- 
reignty, joined  with  such  modesty  and  humility, — admit- 
ting that  the  Son  of  God,  who  is  the  judge  of  the  quick 
and  the  dead,  should  appear  in  the  quality  of  a  guilty 
person.  His  hands  bound,  and  hearing  the  calumnies  that 
were  uttered  against  Him  before  so  accursed  judges,  who 
were  His  cruel  persecutors,  and  who,  under  the  cloak  of 
justice,  violated  all  the  laws  of  justice,  they  themselves 
suborning  false  witnesses  to  condemn  the  innocent. 

Colloquy. — 0  most  innocent  lamb,  who  has  put 
Thee  in  the  midst  of  these  ravenous  wolves  ?  0  most 
just  judge,  who  has  subjected  Thee  to  the  judgments 
of  judges  so  unjust?  The  injustices  that  I  have  com- 
mitted, dear  Lord,  are  the  cause  of  the  calumnies 
Thou  endurest,  thereby  to  deliver  me  from  my  iniqui- 
ties. "  Redeem  me,  Lord,"  I  beseech  Thee,  "  from 
the  calumnies  of  men,  that  I  may  keep"  with  quietness 
of  mind  "  Thy  commandments."(2)     Amen. 

2.  The  singular  innocence  and  purity  which  shone  in  our 
Saviour  Jesus,  for  His  enemies  passionately  seeking  after 
matter  in  which  to  accuse  Him,  whether  by  right  or 
wrong,  could  yet  find  no  apparent  ground,  of  charging 
Him  v;ith  aught  worthy  of  the  least  punishment.  By 
which  we  see  how  truly  He  said:  "The  prince  of  this 
world  cometh,  and  in  me  he  hath  not  anything."(3)     For 

(1)  Mat.  xxvi.  59;  Marc.  xiv.  9.  (2)  Psal.  cxviii.  134. 

(3)  Joan.  xiv.  30. 


282  MEDITATION  XXIX. 

Satan,  by  means  of  his  ministers,  caused  Him  to  be  ap- 
prehended and  to  be  condemned  to  death,  and  that  under 
the  pretext  and  form  of  justice ;  yet  found  he  nothing  of 
his  in  Him,  that  is,  nothing  that  was  sin,  or  which  merited 
such  a  punishment. 

Colloquy. — 0  most  innocent  and  most  pure  Saviour, 
I  humbly  beseech  Thee,  by  the  innocency  and  purity 
of  Thy  most  holy  life,  to  grant  me  a  life  so  pure  and 
so  innocent,  that,  when  the  prince  of  this  world  shall 
come  at  the  hour  of  my  death,  he  may  find  "  nothing 
in  me"  that  is  his,  of  which  to  accuse  me  and  condemn 
me.     Amen. 

3.  The  marvellous  silence  of  Christ  our  Lord  in  all  these 
calumnies,  without  so  much  as  once  defending  or  excusing 
Hiniself,  or  taking  exceptions  against  the  witnesses,  or 
against  their  words,  to  discover  their  falsehoods,  which 
had  been  very  easy  for  His  infinite  wisdom  to  have  done; 
but  He  would  hold  His  peace,  relying  upon  His  innocency 
and  on  the  force  of  the  truth  itself,  fulfilling  that  which 
He  had  said  by  the  mouth  of  holy  king  David: — "And 
those  who  sought  evils  to  me  spoke  vain  things,  and 
studied  deceits  all  the  day  long.  But  I,  as  a  deaf  man, 
heard  not,  and  was  as  a  dumb  man  not  opening  his  mouth. 
And  I  became  as  a  man  who  heareth  not,  and  who  hath 
not  reproofs  in  his  mouth."(4)  All  which  our  Saviour 
exercised  to  leave  us  an  example  of  silence  and  sufFrance 
in  the  like  occurrences,  committing  our  defence  to  Al- 
mighty God,  and  to  the  manifest  truth.  It  is  likewise  a 
secret  and  most  glorious  means  of  triumph  over  our 
enemies,  who  often  desire  that  we  should  speak,  to  get  an 
opportunity  of  reprehending  either  our  impatience,  or  in- 
discretion, or  else  of  wresting  and  calumniating  our  an- 
swers. Caiphas,  therefore,  being  much  vexed  to  see  such 
t(4)  Psal.  xxxvii.  13. 


ON  THE  FALSE  WITNESSES  AGAINST  CHRIST.  283 

a  silence  in  our  Lord  Jesus,  rose  up  from  his  seat,  and 
said  to  Him : — "Answerest  Thou  nothing  to  the  things  that 
are  laid  to  Thy  charge  by  these  men?  but  He  held  His 
peace,  and  answered  nothing."(5) 

Colloquy. — 0  Word  divine,  Word  eternal  of  the 
Father  !  Why  dost  not  Thou  allege  some  word  in 
Thy  j  ustification  ?  Remember  Thyself  well,  that  who- 
ever holds  his  peace  seems  to  consent,  and  take  heed 
that  Thou  be  not  adjudged  faulty,  for  want  of  suffi- 
ciently defending  Thyself.  Notwithstanding  it  is  Thy 
great  mercy,  dear  Lord,  who  wilt  by  Thy  silence  pay 
the  price  of  my  superfluous  talking,  and  restrain  my 
tongue,  lest  it  should  excuse  its  faults.  Bridle  it,  good 
Lord,  with  Thy  holy  grace,  that  it  may  endure  in 
silence  what  Thou  endurest,  and  triumph  over  its  ene- 
mies, as  Thou  triumphedst  over  Thine.     Amen. 

POINT  II. 

C alphas,  seeing  that  our  Lord  would  not  answer  so  much 
as  a  Avord,  said  to  Him: — "I  adjure  Thee,  by  the  living  God, 
that  Thou  tell  us  if  Thou  be  Christ,  the  Son  of  God,  Jesus 
saith  to  him :  Thou  hast  said  it.  Nevertheless,  I  say  to 
you,  hereafter  ye  shall  see  the  Son  of  Man  sitting  on  the 
right  hand  of  the  power  of  God,  and  coming  in  the  clouds 
of  heaven."  (6) 

1.  Consider  here,  the  great  reverence  that  our  Saviour 
bore  to  the  holy  name  of  God,  who  having  held  His  peace  so 
constantly,  now  seeing  Himself  conjured  in  the  name  of 
Almighty  God,  presently  obeyed  the  high  priest,  and 
answered  him,  although  He  knew  that  this  conjuring  of 
Him  proceeded  from  a  mischievous  intention,  to  draw 
from  Him  some  word  or  other,  on  which  He  might  be 
accused;  and,  besides,  He  could  not  be  ignorant  that  His 
answer  would  cost  Him  His  life,  since  they  took  it  for  the 
(5)  Marc.  xiv.  60.  (6)  Mat.  xxvi.  63;  Marc.  xiv.  62. 


284  MEDITATION  XXIX. 

only  subject  of  His  condemnation ;  showing  us  in  this  an 
example  of  reverencing  God's  holy  name,  and  of  obeying 
for  His  sake  the  prelates  of  His  Church,  however  perverse, 
without  any  opposition,  and  of  not  obstinately  persisting 
in  our  resolution  of  being  silent  when  they  command  us  to 
speak,  or  bid  us  do  any  other  lawful  thing,  although  we 
had  resolved  the  contrary  with  ourselves. 

2.  Consider,  secondly,  the  answer  He  made  them  :  simply 
confessing  the  truth, — that  He  was  Jesus  Christy  and,  withal, 
drawing  them  out  of  the  error  in  which  they  were  con- 
cerning Him,  because  they  saw  Him  so  abased  and  con- 
temned; intending  also  to  impress  them  with  a  fear  that 
might  retain  and  divert  them  from  their  accursed  inten- 
tions. As  if  He  had  said; — "  I  am  Christ;  and  though  at 
present  you  disown  me,  because  you  see  me  so  humbled, 
yet  a  day  will  come  when  you  shall  see  the  Son  of  Man 
sitting  at  the  right  hand  of  the  power  of  God  and  coming 
in  the  clouds  of  heaven,"  to  judge  the  world,  as  has  been 
prophecied  of  Christ ;  (7)  be,  therefore,  well  advised  what 
you  do. 

Colloquy. — 0  Son  of  the  living  God,  Son  of  Man, 
true  God  and  true  Man,  humble  and  exalted,  who  art 
here  standing  on  Thy  feet  like  to  a  guilty  person,  to 
be  judged  by  Caiphas,  and  shalt  hereafter  sit  as 
judge  upon  the  clouds  of  heaven,  to  be  judge  of  the 
whole  world,  my  soul  burns  with  the  fire  of  Thy  love 
when  I  behold  Thee  so  humbled  to  ransom  me,  and 
she  trembles  for  fear  when  I  consider  Thee  sitting  on 
Thy  throne  to  judge  me.  Let  Thy  love,  dear  Lord, 
be  to  me  a  spur  to  serve  Thee,  and  Thy  fear  as  a  bri- 
dle that  I  do  not  offend  Thee. 

3.  Consider,  moreover,  these  words: — '■'■  Hereafter  yon 
shall  see  the  Son  of  Man.^^    For,  as  the  prophet,  says — "A 

(7)  Psal.  cix.  Ij  Dan.  vii.  13. 


ON  THE  FALSE  WITNESSES  AGAINST  CHRIST.  285 

thousand  years  before  Thine  eyes,  are  as  yesterday,  which 
is  past.  "(8)  And  although  it  seems  to  us  that  the  coming 
of  Christ  to  judgment  is  long,  yet  it  will  come  speedily.  By 
which  He  would  teach  us,  that  when  at  any  time  we  are 
humbled  and  afflicted,  we  should  comfort  ourselves  by  think- 
ing that  our  exaltation  will  follow  shortly  after ;  and  on  the 
contrary,  when  we  are  puffed  up  and  proud,  it  will  be  a 
good  means  of  humbling  ourselves,  to  remember  that  the 
day  of  judgment  is  at  hand,  at  which  time  our  pride  will 
be  pulled  down ;  both  in  the  one  and  in  the  other  it  will 
be  expedient  for  us  to  consider  what  Caiphas  will  think, 
and  all  those  of  his  council  that  were  assembled  against 
Jesus,  when  they  shall  see  Him  sit  in  so  great  glory,  as 
judge,  ready  to  give  sentence  of  condemnation  against 
them.  Oh,  what  a  change  will  there  then  be !  for  then  they 
will  weep  and  lament  with  an  irremediable  bitterness,  far 
having  been  so  rash  as  to  have  offended  Him.  Wherefore, 
choose  to  be  humbled  with  Jesus  in  this  life,  that  thou 
mayest  be  glorified  by  Him  in  the  next. 

POINT  III. 

The  high  priest,  having  understood  this  answer,  "  rent 
Ms  garments^  saying:  He  hath  blasphemed:  what  farther 
need  have  we  of  witnesses?  Behold  now  ye  have  heard  the 
blasphemy,  what  think  ye?  But  they  answering,  said: 
He  is  guilty  of  death  "  (9) 

1.  Ponder  first,  the  devilish  hypocrisy  of  this  wicked  high 
priest,  to  incense  all  the  assembly  against  our  Saviour; 
on  one  side,  he  tears  "  his  garments,"  in  sign  of  grief,  as 
one,  forsooth,  that  had  heard  a  horrible  blasphemy  against 
God;  and  on  the  other  side,  he  is  glad  at  heart  to  have 
found  an  occasion  to  condemn  Him;  insomuch,  that  in 
sign  of  victory,  he  says  to  them, — "Let  us  seek  after  no 

(8)  Psal.  Ixxxix.  4.  (9)  Mat.  xxvi.  65. 


286  MEDITATION  XXIX. 

more  witnesses;"  and  so  perverting  all  order  of  justice,  he 
constitutes  himself  the  accuser,  and  makes  his  assistants 
the  judges,  bidding  them  pronounce  their  sentence,  and 
provoking  them  to  condemn  Him  as  a  blasphemer,  which 
they  performed,  crying  out:  "  Eeus  est  mortis" — He  is 
guilty  of  death."  By  this  I  may  learn,  how  erroneous  the 
judgments  of  men  are,  especially  when  they  proceed  from 
passion,  considering  that  they  condemn  to  death  the  author 
of  life,  and  adjudge  for  a  blasphemer  against  God  even  God 
Himself. 

2.  Besides  this,  consider  the  humiliation  of  our  Lord 
in  this  case,  compassionating  Him  thus  calumniated  and 
oppressed  for  having  answered  nothing  but  the  truth,  and 
wonder  with  thyself  to  see  the  Son  of  God  reduced  into 
such  contempt  that  they  adjudge  Him  a  blasphemer,  and 
that  His  words,  which  are  the  words  of  eternal  life,  are 
reputed  to  be  blasphemies,  and  to  be  worthy  of  eternal 
death.  Draw  also  from  this  example  motives  of  comfort, 
if  ever  thou  shall  see  thyself  despised  and  condemned 
without  thy  own  fault. 

Colloquy. — 0  sweet  Jesus,  Thou  hadst  far  more 
occasion  given  Thee  to  tear  Thy  garment,  when  Thou 
didst  hear  the  words  of  Caiphas,  as  full  of  blasphemy 
against  God,  as  thine  were  full  of  truth,  and  of  the 
glory  of  the  same  God.  Oh  that  my  heart  could 
break  in  pieces  for  grief  at  understanding  the  blas- 
phemies they  here  breathe  out  against  Thee.  Blessed 
Lord,  Thou  wert  not  the  blasphemer,  but  the  blas- 
phemed, who  for  the  blasphemies  that  men  utter 
against  God,  dost  permit  Thyself  to  be  blasphemed  by 
them,  paying  for  their  faults  by  Thine  own  pains. 

3.  Consider  with  what  affections  our  Lord  hearkened  to 
this  sentence, — "Eeus  est  mortis" — "He  is  guilty  of 
death;"  for  perceiving  that  they  all  pronounced  it  with 


ON  THE  INJURIES  CHRIST  RECEIVED.  287 

one  consent,  He  was  grieved  to  see  this  their  injustice, 
that  such  persons  as  had  received  so  many  benefits  from 
Him  should  so  lightly  sentence  Him  to  death ;  and  yet 
inwardly  He  accepted  of  it,  offering  Himself  to  die  to  give 
them  life. 

Colloqmj. — 0  the  immense  charity  of  Jesus,  who 
dost  so  much  grieve  Thyself  for  our  faults,  and  for  the 
damage  that  they  bring  to  us,  that  Thou  ciFerest  Thy- 
self to  die,  to  deliver  us  from  them  ;  let  all  the  angels 
praise  Thee,  0  Lord,  and  let  them  all  with  one  accla- 
mation contradict  this  malignant  council,  crying  out, 
"  Dignus  est  vitge" — "  He  is  worthy  of  life.  He  is  wor- 
thy of  life ;  it  is  you  that  deserve  death,  and  Jesus 
Christ  alone  who  is  worthy  of  eternal  life." 


MEDITATION  XXX. 

ON  THE  INJURY  AND  PATNS  ENDURED  BY  OUR  LORD  IN  THE  PRESENCE  OF  CAIPHA3, 
OF  HIS  COUNCIL,  AND  THE  REST,  IN  THAT  NIGHT. 

POINT   I. 

This  sentence  being  given,  those  that  held  our  Lord — for 
He  was  not  only  bound  and  fettered,  but  many  held  Him 
besides,  for  fear  He  should  escape  them — began  to  injure 
and  torment  Him,  at  Satan's  instigating  them  to  it,  inter- 
mixing pains  with  their  insults,  thereby  to  redouble  His 
torments ;  all  which  were  of  Jive  or  six  kinds. 

The  first  injury  was,  to  '■'spit  in  His  face,""  (1)  which 
was  an  ignominious  and  villanous  torment ;  a  thing  that 
was  in  practice  amongst  the  Jews,  and  reputed  for  an  out- 
rageous and  a  heinous  injury.  Now,  as  there  were  many 
officers  and  soldiers  who  spat  upon  Him,  vieing,  as  it  were, 
with  one  another,  who  could  spit  the  most,  the  sacred  face 
(1)  Mat.  xxvi.  67;  Marc,  xiv,  65. 


288  MEDITATION    XXX. 

of  our  Lord  Christ  became  all  foul,  covered  over  witli  filth, 
and  greatly  obscured. 

1.  Consider,  therefore,  with  thyself,  0  my  soul,  who  it 
is  they  spit  upon, — who  they  are  that  spit  — what  face  it 
is  that  is  thus  defiled, — and  what  mouths  those  are  that 
thus  defile  Him,  and  thou  shalt  find  that  He  who  is  so 
spit  upon  is  the  God  of  majesty,  the  Creator  of  heaven  and 
earth ;  He  that  with  His  spittle  made  the  blind  to  see,  the 
dumb  to  speak,  and  the  deaf  to  hear,  (2)  whose  face  the 
Seraphim  are  enamoured  of, — which  the  angels  are  never 
satisfied  to  behold, — in  which  is  contained  the  life  of  the 
whole  woild,  and  after  which  the  Prophets  long  sighed, 
saying: — "Show  us  Thy  face,  and  we  shall  be  saved."(3) 
The  same  is  here  spit  upon  by  worthless  creatures,  by  most 
abominable  sinners,  by  wretches  who  deserved  that  all  the 
rest  of  the  world  should  spit  upon  them,  as  in  a  place  the 
most  loathsome  and  most  filthy  that  was  to  be  found  in 
the  whole  world ;  how  then  hast  thou  not  compassion  to 
see  such  a  Lord  spit  upon  by  such  slaves ;  so  excellent  a 
Creator  by  so  vile  creatures?  O  venerable  face  of  my 
Lord  Jesus,  more  bright  than  the  sun,  more  fair  than  the 
moon,  and  more  beautiful  to  behold  than  the  stars  of 
heaven,  how  comes  it  to  pass  that  the  loathsome  spittings 
of  earthly  sinners  have  thus  obscured  and  defiled  Thee? 
Their  sins  are  the  cause  of  this,  and  Thou  to  cleanse  them 
from  them  wilt  Thyself  be  soiled !  In  former  ages,  it  was 
the  custom  to  spit  upon  him  that  refused  to  raise  up  the 
family  of  his  brother  deceased,  without  children,  (4)  but 
Thou,  dear  Lord,  art  spit  upon  because  Thou  dost  raise  up 
again  the  family  of  Adam,  who  killed  himself  and  all  his 
children. 

Colloquy. — I  give  Thee  humble  thanks,  gracious 

(2)  Joan.  ix.  6;  Marc.  vii.  33. 
(3)  Psal.  Ixxix.  4.  (4)  Deut.  xxv.  9. 


ON  THE  INJURIES  CHRIST  RECEIVED.  289 

Lord,  for  this  inestimable  charity,  by  which  I  heartily 
beseech  Thee  to  raise  up  my  poor  soul,  to  wash  it,  and 
to  adorn  it  with  the  beauty  of  Thy  grace.     Amen. 

2.  Then  consider  the  modesty,  gravity,  and  serenity  of 
our  Lord,  who,  with  rare  meekness  and  silence,  endured 
that  loathsome  shower  of  spittings,  without  once  turning 
away  His  face  from  those  that  spit  upon  Him,  and,  as  the 
prophet  Isaiah  had  foretold,  (5)  without  showing  any  ges- 
ture, or  the  least  sign  of  offence  or  displeasure,  and  with- 
out saying  any  one  word  against  the  spitters. 

Colloquy. — 0  eternal  God,  if  Thou  didst  spit  upon 
the  face  of  Mary,  the  sister  of  Aaron,  because  she  had 
injured  Moses,  which  was  at  the  same  instant  covered 
over  with  leprosy, (6)  why  dost  Thou  not  do  the  same 
now  to  these  that  spit  upon  Thee  ?  why  dost  Thou  not 
cover  them  over  with  leprosy,  as  their  abominable  li- 
centiousness deserves  ?  But  Thou,  0  my  God,  art  not 
come  into  the  world  to  make  lepers,  but  to  heal  them, 
taking  upon  Thee  the  pain  of  their  leprosy,  and  the 
form  of  a  leper; (7)  Thou  art  not  come  to  spit,  and  there- 
by to  kill,  but  to  heal  and  give  life  by  Thy  spittle  to 
the  sinner,  who  wants  life  ;  anoint  me,  sweet  Lord, 
with  this  Thy  spittle,  rendering  me  thereby  wise  to 
know  Thee,  and  whole  and  strong  to  love  and  serve 
Thee.     Amen. 

3.  In  order  to  obtain  the  spiritual  fruit  of  what. has 
been  said,  ponder  within  yourself,  that  as  often  as  you 
offend  (^ocZ  with  any  heinous  sin,  so  often  do  you  spiritually 
spit  in  the  face  of  Jesus,  and  defile  it  with  the  spittle  of 
your  sin,  cast  out  with  a  venomous  tongue  from  a  poisoned 
heart.  You  may  also  consider  what  a  shower  of  these  spit- 
tings has  lighted,  and  does  light  upon  Jesus,  and  how 
much  greater  feeling  He  has  of  faults  above  the  rest,  as 

(5)  Is.  1.  6.  (6)  Num.  xii.  10.        ,        (7)  Is.liii.  4. 

Vol..  IV.— 19 


290  MEDITATION  XXX. 

being  more  noisome  and  abominable  before  Almighty 
God;  and  finally,  that  to  despise  and  spit  at  our  neighbour , 
is  to  spit  upon  Christ  Jesus,  who  takes  this  injury  as  done 
to  Himself.  From  all  which  draw  affections  of  grief  and 
compassion,  determining  within  yourself  to  fly  from  sin, 
seeing  that  our  Lord  esteems  Himself  to  be  spit  upon 
by  it. 

POINT    II. 

1.  The  second  injury  was,  to  hUrtdfold  (he  divine 
ei/es,(S)  that  they  might  more  freely  strike  and  scorn  Him, 
as  if  He  did  not  see  them;  for  the  serenity  and  gravity  of 
the  countenance  of  Christ,  did  as  it  were  restrain  them 
from  scorning  Him  at  their  will,  contrary  to  that  w^hich 
happened  to  Moses,  (9)  who  himself  covered  his  face  with 
a  veil  when  he  spoke  to  the  people,  because  the  splendour 
that  issued  from  his  face,  dazzled  the  eyes  of  such  as  be- 
held him ;  but  our  sweet  Jesus,  the  splendour  of  the  glory 
of  the  eternal  Father,  consents  that  His  eyes  be  covered 
with  another  veil  by  the  disciples  of  Moses,  not  intending 
that  they  may  the  more  attentively  hearken  to  Him,  but 
that  they  may  the  more  boldly  abuse  and  contemn  Him. 
Showing  by  this  that  His  desire  was  as  great  of  being  dis- 
honoured by  them,  as  theirs  was  to  dishonour  Him;  and 
it  is  very  probable  that  the  veil  or  cloth  which  they  put 
before  His  eyes,  was  some  old  patched  clout,  or  indecent 
rag,  to  make  Him  thereby  the  more  ridiculous  and  con- 
temptible. 

2.  It  is  the  custom  of  grievous  sinners  to  desire  that  God 
should  not  see  them^  or  to  imagine  within  themselves  that 
He  does  not  take  any  notice  of  them,  that  they  may  sin 
with  the  more  liberty;  saying  that  which  is  written  in 
Job: — "The  clouds  are  His  covert,  and  He  doth  not  con- 

(8)  Marc.  xiv.  65;  Luc.  xxii.  64.  (9)  Exod.  xxxir.  ^. 


ON  THE  INJURIES  CHRIST  RECEIVED.  291 

sider  our  things."(10)  Even  so  did  these  miscreants  blind- 
fold the  corporal  eyes  of  our  Lord  Jesus,  for  fear  He  should 
see  them ;  but  that  did  not  hinder  Him  from  beholding 
them  with  the  eyes  of  His  soul,  and  of  His  divinity,  so 
that  they  rather  blindfolded  their  own  eyes  and  sight, 
than  hindered  or  deprived  our  Saviour  of  His.  Where* 
fore  I  ought  to  consider  when  I  commit  sin,  and  forget 
myself  to  be  in  the  sight  of  God,  that  this  forgetting  is  as 
much  as  a  veil,  that  I  imagine  to  be  put  over  the  eyes  of 
Almighty  God,  which  is  not  over  His,  but  over  my  own, 
for  as  the  Wise  man  says : — "  The  eyes  of  our  Lord  in 
every  place  behold  the  good  and  the  evil,"(ll)  and  the 
good  works  and  the  evil  that  every  one  does. 

Colloquy. — 0  eternal  God,  permit  not,  I  beseech 
Thee,  that  1  should  ever  cover  Thine  eyes,  and  Thy 
face,  unless  it  be  as  the  Seraphim  cover  them  with 
their  wings,(12)  reverencing  thereby  the  divinity,  and 
confessing  that  they  have  no  eyes  able  to  compre- 
hend it.  But  Thou,  0  Lord,  hast  most  clear-sighted 
eyes  to  behold  and  comprehend  me,  which  is  sufficient 
to  make  me  believe  that  Thou  dost  see  my  faults,  and 
also  to  move  me  to  lament  them,  with  full  resolution 
never  to  return  again  to  them. 

POINT  III. 

L  The  tMrd  injury  and  torment  was,  to  strike  Him  with 
their  hands. 

i.  And  that  in  two  ivai/s ;  some  with  their  fists  began  to 
**  buffet"  Him  upon  the  face,  head,  back,  and  arms, 
and  all  with  great  rage  and  fury,  in  such  a  manner  that  it 
is  probable  His  divine  face  became  swollen  and  dis- 
coloured, and  His  whole  body  much  bruised  by  so  many 
blows,  as  those  who  struck  Him   were  many  and  cruel, 

(10)  Job.  xxii.  14.  (11)  Prov.  xv.  3.  (12)  Is.  vi.  2. 


292  MEDITATION  XXX, 

incensed  with  rage  and  a  show  of  zeal  of  revenging  the 
blasphemy  uttered,  as  they  imagined,  against  God. 

ii.  Others  there  were  that  smote  Him  '•'"with  the  palms 
of  their  hands^''''  which  manner  of  injury  is  esteemed 
amongst  men  more  ignominious,  than  to  be  stricken  with 
the  fist.  Here  did  our  Lord  fulfil  according  to  the  letter 
the  counsel  which  He  Himself  had  given  in  the  Gospel: — 
*'  But  if  one  strike  thee  on  the  right  cheek,  turn  to  him 
also  the  other."  (13)  For  He  did  not  here  receive  one 
blow,  and  no  more,  as  in  the  house  of  Annas,  but  many ; 
these  ministers  of  the  Devil  vieing  with  one  another,  and 
striving  who  should  strike  Him  most,  thinking  that  in 
beating  Him  they  should  gain  an  indulgence  for  them- 
selves; all  which  this  most  meek  Saviour  received,  with- 
out once  saying: — "  Why  do  you  strike  me?"  On  the 
contrary.  He  said  to  them,  in  effect  rather,  than  by  word 
of  mouth: — "If  you  will  strike  me,  strike  me  and  spare 
not,  behold  me  here  ready  to  endure  blows  and  buifetings, 
my  desire  is  to  see  myself  fully  loaden  with  such  disgraces, 
in  which  was  fulfilled  that  which  the  prophet  Jeremiah 
had  said: — 'He  shall  give  His  cheek  to  him  that  striketh 
Him,  He  shall  be  filled  with  reproaches.'  "  (14) 

iii.  Consider  here  the  mysteries  of  these  two  hinds  of 
"blows  that  our  Lord  received  at  the  hands  of  sinners, 
of  whom  some  strike  Him  with  the  hand  shut,  and  these 
are  avaricious  and  covetous,  who  fully  occupy  themselves 
in  heaping  up  goods  for  themselves,  and  having  gotten 
them,  shut  them  up,  without  once  opening  their  hand  to 
distribute  part  to  the  poor ; — others  strike  Him  with  the 
'palm  of  the  hand  open  and  extended,  and  these  are  the 
proud  and  vain  worldlings,  the  voluptuous  and  delicate  to- 
wards their  flesh,  the  prodigals  who  dissipate  all  they  have 
in  vanity  and  sensuality ;  and  the  faults  of  these  latter  are 

(13)  Mat.  V.  39.  (14)  Thren.  iii.  30. 


ON  THE  INJURIES  CHRIST  RECEIVED.  293 

more  ignominious,  because  they  affront  our  Lord  Jesus, 
dishonouring  Him  to  honour  themselves.  And  in  punish- 
ment of  these  two  kinds  of  sins  Christ  our  Lord  would 
sustain  these  two  different  pains. 

2.  Therefore,  I  will  consider  within  myself  that  it  is  I  that 
"buffet"  our  Lord  with  my  fist,  when  I  offend  Hira 
through  the  covetousness  of  earthly  goods;  and  that  I 
"  strike  Him  with  the  palm  of  the  hand  when  I  sin  through 
vanity  or  sensuality,  seeking  to  spread  my  fame,  and  to 
hunt  after  sensual  delights. 

Colloquy. — O  most  liberal  giver  of  all  good  things, 
who  dost  so  freely  offer  Thy  cheek  to  him  that  strikes 
Thee,  offering  him  also  Thy  heart  for  the  love  Thou 
bearest  him ;  open,  Lord,  Thy  most  blessed  hand,  and 
touch  them  that  strike  Thee  with  theirs,  that  they 
may  desist  from  striking  Thee,  and  make  them  with 
the  same  to  strike  their  own  breasts,  as  did  the  publi- 
can,(15)  confessing  their  enormous  faults,  to  obtain 
forgiveness  of  them.     Amen. 

POINT  IV. 

The  fourth  pain  and  torment  was,  to  pluck  off  and  tear 
away  His  beard,  and  hair  of  His  head,  with  excessive  cruel- 
ty; for  although  the  Evangelists  make  not  any  mention  of 
this,  notwithstanding,  our  Lord  having  foretold  it  by  the 
prophet  Isaiah,  it  is  certain  that  the  same  was  accom- 
plished.— "  I  have,"  said  He,  "  given  my  body  to  the 
strikers,  and  my  cheeks  to  them  that  plucked  them;  I 
have  not  turned  away  my  face  from  them  that  rebuked 
me,  and  spit  upon  me."  (16) 

Colloquy. — 0  sovereign  high  priest,  much  more 
noble  than  Aaron,  whose  unction  ran  from  his  head, 
all  along  his  face  to  his  beard,  to  signify  his  dignity 
and  manly  force,  how  dost  Thou  suffer  Thy  beard  to 

(15)  Luc.  xviii.  13.  (16)  Is.  1.  6. 


294  MEDITATION  XXX. 

be  torn  away  with  such  contumely  and  cruelty  ?  0 
sacred  Nazarite,  whose  hair  was  never  to  be  shorn 
during  the  time  of  their  consecration, (17)  wherefore 
dost  Thou  suffer  Thine  to  be  thus  pulled  off,  seeing 
that  Thou  ever  reraainest  a  Nazarite,  that  is  to  say, 
holy,  yea,  sanctity  itself?  But  I  acknowledge,  O 
Lord,  that  my  effeminate  niceness  is  the  cause  that 
Thy  beard  is  torn  away,  and  from  my  inordinate  ex- 
cesses, the  hairs  of  Thy  head  are  plucked  off.  And 
seeing  that  the  love  that  Thou  bearest  me,  far  other 
th m  that  of  Samson  to  Dalila — has  permitted  this ; 
(18)  I  humbly  beseech  Thee  that  Thou  wilt  vouchsafe 
to  pardon  me  my  sins,  that  are  the  cause  of  so  great 
pains,  and  to  give  me  a  manly  courage  to  serve  Thee, 
and  well  mortified,  never  more  to  offend  Thee. 

POINT  V. 

1.  The  Jlfth  injury  was,  of  injurious  words  which  they 
used  against  Him,  when  having  covered  His  face,  striking 
and  buffeting  Him,  they  said: — ^^  Prophecy  unto  us,  0 
Christ ;  Who  is  he  that  struck  Thee?''''  (19)  As  much  as  to 
say : — "  Seeing  that  Thou  dost  vaunt  Thyself  to  be  the 
Christ  and  a  prophet,  prophecy  to  us"  who  has  given  Thee 
this  blow ;  giving  by  this  to  understand,  that  they  esteem- 
ed Him  for  a  feigned  Christ,  and  a  counterfeit  prophet. 
And  St.  Luke  adds,  that  they  uttered  many  other  blas- 
phemies against  Him,  (20)  concerning  which  he  leaves  us 
to  conjecture;  to  believe,  therefore,  that  they  were  very 
many  and  enormous,  it  is  sufficient  to  know  that  there 
were  many  impudent  and  insolent  blasphemers  full  of 
choler  and  rancour,  and  besides,  the  helhsh  serpent 
"sharpened  their  tongues,"  (21)  to  vomit  forth  against 
Him  injuries  and  blasphemies  unheard  of,  that  so  they 

(17)  Num.  vi,  5.         (18)  Judic.  xvi.  4.         (19)  Mat.  xxvl.  68. 
(20)  Luc.  xxii.  65.  (21)  Psal.  cxxxix.  4. 


ON  THE  INJURIES  CHRIST  RECEIVED.  295 

might  provoke  Him  to  impatience,  and  be  the  better  re- 
venged of  Him. 

2.  And  it  is  very  likely  that  they  repeated  afresh  all 
their  former  injurious  words,  calling  Him  "  Samaritan,^' 
possessed  with  "a  devil,"  glutton,(22)  drunkard,  "a  friend  of 
publicans,"  an  infringer  and  violator  of  the  feasts  of  Sab- 
baths, seditious,  a  stirrer  up  of  the  people,  enchanter, 
necromancer,  a  blasphemer  against  God,  and  the  like;  in 
such  a  way,  that  they  fully  satisfied  the  longing  they  had 
to  injure  and  abuse  Him,  accomplishing  in  our  Lord  Jesus 
that  which  holy  Job  said  of  himself : — "  They  have  open- 
ed their  mouths  upon  me,  and  reproaching  me,  they  have 
struck  me  on  the  cheek,  they  are  filled  with  my  pains."" 
(23) 

3.  And  our  Lord  Himself,  as  the  prophet  Jeremiah  said, 
was  also  satisfied  even  at  the  full  with  injuries,  desirous, 
notwithstanding,  to  endure  yet  more  enormous,  which 
doubtless  were  not  wanting  to  Him  the  rest  of  that  night, 
for  the  longing  desire  of  His  enemies  in  this  kind  was  like 
that  disease  which  physicians  call  "  appetitus  caninus,"  a 
ravenous  and  unnatural  greediness  after  meat,  as  also  like 
to  the  insatiable  thirst  of  the  dropsy,  both  which  are  of 
that  nature,  that  though  the  parties  attainted  do  eat  and 
drink  till  they  burst  again,  yet  are  they  still  hungry  and 
thirsty,  even  until  death;  nevertheless,  the  desire  and  ap- 
petite of  our  Lord  Jesus  was  the  hunger  and  thirst  of  an 
infinite  charity,  which  can  never  be  fully  satisfied ;  and  so 
though  they  desired  to  fill  and  press  Him  down  with 
injuries,  yet  was  He  still  ready  to  have  endured  more. 

Colloquy. — 0  blessed  be  the  insatiable  charity,  and 
the  burning  fire  of  so  fervent  a  love,  which  could  never 
say  to  them  that  injured  Him,  "  It  is  enoiigh."(24) 

4.  Finally,  as  touching  those  five  sorts  of  injuries,  the 
(22)  Joan.  viii.  48.         (23)  Job.  xvi.  11.         (24)  Prov.  xxx.  15. 


296  '  MEDITATION  XXX. 

Evangelists  did  not  disdain  to  recount  particularly  the 
a  fronts  and  abuses  of  our  Saviour,  because  they  well  knew 
that  it  was  a  great  glory  to  God,  to  our  Saviour,  and  to 
us,  that  He  should  endure  all  this  for  our  sakes;  and  con- 
sequently that  we  should  not  disdain  to  suffer  the  like, 
but  rather  that  we  should  glory  in  them,  and  love  with  all 
our  hearts  Him  that  gave  us  such  arguments  and  proof  of 
His  love  towards  us,  praising  Him  without  ceasing,  and 
joining  continual  thanksgiving,  with  continual  services, 
for  all  of  which  I  may  make  as  it  were  a  litany  in  this  or 
such  like  manner,  saying: — 

Colloquy. — I  give  Thee  humble  tlianks,  0  most 
sweet  Jesus,  for  having  suffered  with  such  an  unspeak- 
able patience  and  humility,  that  Thy  enemies  should 
spit  upon  Thy  face,  blindfold  Thine  eyes,  buffet  Thy 
cheeks,  pluck  off  Thy  beard,  tear  off  Thy  hair,  beat 
Thee  down  to  the  ground  with  blows,  and  that  they 
should  fill  Thine  ears  with  innumerable  blasphemies. 
And  I  heartily  beseech  Thee,  dear  Lord,  by  these 
most  holy  pains,  to  pardon  me  my  sins  which  have 
been  the  cause  of  them,  and  to  make  me  so  happy  as 
that  I  may  endure  for  Thy  sake  in  all  patience  and 
charity  the  pains  that  Thou  hast  endured  for  me. 
Amen. 

POINT  VI. 

1.  Consider,  first,  that  which  our  Lord  must  have  suffer- 
ed the  rest  of  the  night,  which  is  far  more  than  we  are  able 
to  conceive,  for  the  high  priest  and  others  having  gone 
away  to  take  their  rest,  our  Lord  remained  still  strongly 
hound  in  that  hall  with  many  soldiers  to  guard  Him,  to 
whom  ran  also  all  the  servants  and  the  basest  scullions  of 
the  house,  who  during  the  whole  night  made  it  their  pas- 
time to  mock  and  scoff  at  Him  in  those  five  things  before 
mentioned,  besides  many  others  which  Satan  suggested  to 
them,  to  revenge  himself  by  that  means  on  Christ  our 


ON  THE  INJURIES  CHRIST  RECEIVED.  ^97 

Lord,  as  also  to  soil  His  constancy;  and  whilst  some 
through  weariness  went  their  way  to  sleep,  others  came 
in  their  places  to  prosecute  these  injuries,  not  giving  Him 
one  moment  of  rest  or  leisure  to  breathe  all  the  night 
long.  He  serving  them  for  a  butt  and  mark  to  shoot  at, 
according  to  that  which  Simeon  had  prophesied  of  Him 
when  He  said,  that  He  should  be  put  "  for  a  sign  which 
shall  be  contradicted."  (25)  And  to  that  of  the  prophet 
David: — "  But  I  am  a  worm  and  no  man:  the  reproach  of 
men,  and  the  outcast  of  the  people."  (26) 

2.  But  how  did  this  sovereign  Eedeemer  behave  Him- 
self then?  Not  as  man^  but  as  more  than  man,  and  the  glory 
of  all  men ;  He  showed  a  face  of  diamond  and  a  body  of 
steel,  without  being  weary  of  enduring,  or  once  shoiving 
any  sign  of  dislike  or  tedioitsness,  and  inwardly  He  offered 
all  these  distresses  to  His  heavenly  Father  for  sinners, 
praying  continually  for  them  with  exceeding  fervour,  so 
that  we  may  truly  say  of  Him,  that  which  is  in  the  Gos- 
pel:— "  Et  erat  pernoctans  in  oratione  Dei'' — "  He  passed 
the  whole  night  in  the  prayer  of  God  ;"  (27)  that  is,  in 
most  high  prayer  worthy  of  God,  neither  the  multitude  of 
the  injurious  words  which  He  heard,  nor  the  extremity 
of  the  pains  that  He  endured,  being  able  to  divert  or 
weary  Him.  He  had  there  with  Him,  present  in  His 
mind.  His  disciples,  though  they  were  dispersed  one  from 
another  like  sheep  without  a  shepherd,  for  whom  He 
prayed  most  earnestly,  lest  the  infernal  wolf  should  devour 
them;  and  I  may  likewise  believe  that  He  held  me  also  as 
present  in  His  memory,  and  that  He  offered  up  His  prayer 
to  His  Father  for  me. 

Colloquy. — 0  my  Saviour,  that  I  had  been  there  to 
keep  Thee  company,  and  to  temper  in  some  sort  the  de- 
solation of  so  long  and  doleful  a  night !  Behold,  I  here 

(25)  Luc.  ii.  34.         (26)  Psal.  xxi.  7.  (27)  Luc.  vi.  12. 


298  MEDITATION   XXX. 

offer  myself  in  spirit  before  Thee,  desirous  to  spend 
the  night  in  the  prayer  of  God,  joining  my  prayer  with 
Thine,  that  so  I  may  obtain  a  good  and  speedy  des- 
patch. 

POINT  VII. 

Consider,  lastly,  that  some  one  of  the  disciples,  perad- 
venture  St.  John,  carried  the  news  of  our  Lord''s  seizure  to 
His  mother,  the  most  sacred  Virgin,  who  was  at  that  time 
in  Mary  Magdalen's  company,  together  with  other  holy 
women,  where  they  had  eaten  their  Paschal  lamb. 

1.  Understanding,  therefore,  the  heavy  tidings,  her  soul 
wa^  presently  pierced  with  the  "  sword^^  of  sorrow,  and  so 
violent  a  grief  possessed  her,  that  she  might  truly  have 
pronounced  her  Son's  words: — "My  soul  is  sorrowful, 
even  unto  death ;"  that  is,  it  is  overwhelmed  with  mortal 
heaviness,  with  the  sorrows  and  pangs  of  death ;  for  as  her 
love  towards  Him  was  most  inflamed,  and  her  faith  most 
lively,  with  which  she  apprehended  the  injuries  and  pains 
that  He  was  to  endure,  so  understanding  now  that  He  was 
plunged  into  those  torments,  her  soul  was  filled  with  bit- 
ter grief,  and  absorbed  in  a  sea  of  marvellous  compassion, 
inasrauch  as  we  may  well  say  of  her  with  the  prophet 
Jeremiah: — "Great  as  the  sea  is  thy  destruction:  who 
shall  heal  thee?"  (28) 

2.  Nevertheless,  this  Virgin,  replenished  by  God,  after 
the  example  of  her  son,  had  recourse  to  prayer,  and  casting 
herself  upon  her  knees,  her  face  prostrate  upon  the  earth, 
she  might  say: — "Sovereign  Father,  if  it  be  possible  let 
not  my  son  taste  of  this  cup,  or  else  season  somewhat  its 
excessive  bitterness ;  nevertheless.  Thy  will  be  done,  and 
not  mine. — '  Abba  Father,'  all  things  are  possible  to  Thee, 
transfer  this  chalice  of  my  son  to  me,  and  I  will  drink  it, 
to  exempt  Him  that  He  may  not  drink  it,  '  yet  not  my 

(28)  Thren.  ii.  13. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  PILATE.        299 

will,  but  Thine  be  done.'  "  In  this  prayer  did  she  insist  a 
long  while,  exercising  acts  of  confidence  and  resignation, 
and  conforming  her  will  to  the  will  of  God ;  and  it  is  to 
be  thought,  that  falling  into  an  agony  she  prayed  the  lon- 
ger, until  the  eternal  Father,  by  an  angel,  or  by  Himself, 
sent  her  some  internal  comfort. 

3.  Then  she  rose  up  from  her  prayer,  and  after  her  son's 
example,  like  a  good  mother,  she  began  to  comfort  those 
that  were  in  her  company^  lest  they  should  lose  their  faith ; 
and  the  rest  of  the  night  she  spent  in  thinking  upon  the 
afflictions  that  her  son  endured,  according  as  she  had  read 
them  in  the  books  of  the  prophets,  the  consideration  of 
which  caused  in  her  rivers  of  tears. 

Colloquy. — 0  most  sacred  Virgin,  who,  like  another 
Sion,  dost  weep  and  lament  all  night  long,  pouring 
down  thy  cheeks  streams  of  tears,  without  receiving 
any  jot  of  comfort  from  any  of  thy  friends  in  this 
affliction, (29)  thou  hast  certainly  reason  to  weep,  for 
"  the  breath"  and  life  of  our  mouth,  "  Christ,  is  taken  in 
our  sins."(30)  0  my  sins  that  are  the  cause  of  so 
great  grief  to  Jesus,  and  to  His  mother,  weep,  mine 
eyes,  all  night  long,  weep  and  lament  with  an  extreme 
sorrow,  pouring  down  along  your  face  great  and  abun- 
dant floods  of  tears,  seeing  that  you  cannot  comfort 
them  any  other  way  than  by  bewailing  your  sins,  which 
are  the  cause  of  their  tears. 


MEDITATION  XXXI. 

ON  THE  PRESENTATION   OF   OUK  LOED   BEFORE   PILATE,   AND   THE   UNHAPPT 
DEATH   OF   JUDAS. 

POINT   I. 

*'  And  as  soon  as  it  was  day,  the  ancients  of  the  people, 
and  the  chief  priests  and  the   scribes  came  together,  and 
(29)  Thren.  i.  2.  (30)  Thren.  iv.  20. 


300  MEDITATION    XXXI. 

they  brought  Illm  into  their  council  '  the  second  time,' 
saying: — If  Thou  he  the  Christ  tell  us.  And  He  said  to 
them,  If  I  shall  tell  you,  you  will  not  believe  me.  And  if  I 
shall  also  ask  you,  you  will  not  answer  me,  nor  let  me  go. 
But  hereafter  the  Son  of  Man  shall  be  sitting  on  the  right 
hand  of  the  power  of  God.  Then  said  they  all,  Art  Thou 
then  the  Son  of  God  ?  Who  said.  You  say  that  I  am.  And 
they  said,  What  need  we  any  further  testimony  ?  For  we 
ourselves  have  heard  it  from  His  own  mouth."  (1) 

1.  Consider,  first,  with  what  impatience  they  all,  as  well 
our  Lord  as  His  enemies,  though  with  different  ends, 
expected  the  appearing  of  the  "  t?«?/," — our  Lord,  because 
He  intended  that  day  to  accomplish  the  redemption  of  the 
world,  which  He  had  expected  the  space  of  thirty  and 
three  years,  reputing  that  day  to  be  His,  because  it  was 
entirely  for  our  good. — His  enemies  longed  that  it  were 
day,  in  order  that  they  might  bring  to  pass  their  damnable 
intent  of  puttmg  Him  to  a  cruel  death;  and  for  this 
reason  they  rose  so  early  in  the  morning,  to  assemble 
themselves  again  together  in  council.  Hence  I  will  draw 
affections  of  gratitude  to  our  Saviour,  for  the  great  desire 
He  had  to  see  this  day ;  I  will  likewise  draw  forth  affec- 
tions of  shame  and  confusion,  considering  how  diligent  the 
wicked  are  to  do  evil,  and  how  early  up  to  execute  their 
own  wills,  I  myself  remaining  so  slothful  to  execute  the 
will  of  Almighty  God. 

2.  Consider  the  malice  and  deceitful  craftiness  of  those 
scribes,  in  the  question  they  proposed  to  our  Lord,  to  en- 
trap and  take  Him  at  an  advantage,  in  what  manner 
soever  He  should  frame  His  answer;  for  if  He  had  denied 
Himself  to  be  Christ,  they  would  have  replied  that  He 
was  contrary  to  Himself,  and  that  He  condemned  Himself, 
for  having  procured  that  He  should  be  taken  and  esteemed 

(1)  Luc.  xxii.  66. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  PILATE.        301 

for  Christ ;  but  if  He  confessed  it,  according  to  His  first 
interrogatory,  then  they  would  have  sufficient  matter  of 
condemning  Him. 

3.  The  answer  of  our  Lord,  His  admirable  prudence, 
modesty,  and  meekness,  accompanied  with  great  liberty  of 
spirit,  adding  this  second  time,  that  He  should  be  sitting 
at  the  right  hand  of  the  power  of  God,  thereby  to  make 
them  fear;  and  to  give  us  likewise  to  understand,  that  His 
humiliations  were  to  end  with  an  exaltation,  as  ours  also 
will,  if  we  follow  in  His  footsteps. 

4.  Finally,  with  a  spirit  far  different  from  that  of  these 
traitors,  beholding  our  Lord,  by  reason  of  the  grievous 
torments  of  this  troublesome  night,  so  disfigured,  I  will 
ask  Him, — Art  Thou  my  Jesus^  the  Christ  ?  the  Messiah  ? 
*' the  Son  of  the  living  God?"  and  the  splendour  of  the 
eternal  Father?  and  He  that  is  "the  figure  of  His  sub- 
stance," and  the  invisible  image  of  Almighty  God?  If 
Thou  be,  as  indeed  Thou  art,  who  has  dared  thus  to  dis- 
figure Thy  face?  who  has  thus  defiled  it  with  spitting, 
who  has  thus  darkened  it  with  bruises?  who  has  thus 
ill-treated  Thee,  without  any  respect  at  all  of  Thy  vener- 
able Person  ?  My  sins,  dear  Lord,  are  the  cause  of  this,  and 
Thy  charity  has  taken  upon  Thee  these  marks,  to  testify 
thereby  that  Thou  art  indeed  the  Christ,  the  Son  of  the  liv- 
ing God,  who  art  come  into  the  world  to  redeem  the  same, 
because  none  other  but  Jesus  Christ  could  possibly  have 
endured  so  cruel  torments  with  so  affectionate  and  loving 
an  affection,  and  that  in  punishment  of  sins  which  He 
had  not  committed ;  and  seeing  that  Thou  hast  suffered 
these  pains.  Thou  art  my  Christ,  my  God,  and  my  Sa- 
viour, to  whom  be  all  honour  and  glory,  for  ever  and  ever. 
Amen. 

POINT  II, 

When  they  had  understood  His  answer,   "  the  whole 


302  MEDITATION   XXXI. 

council  binding  Jesus  anew,  led  Him  away^   and  delivered 
Him  to  Pilate:'  (2) 

1.  In  this  third  station  that  our  Lord  made,  the  ecclesi- 
astical estate  of  the  Jews^  open  enemies  to  our  Lord,  by 
this  sentence  gave  Him  over  to  the  secular  poioer  of  Pilate, 
then  president  for  the  Komans,  that  by  him  He  might  be 
rigorously  punished,  judging  that  pain  with  which  they 
could  punish  Him  too  little,  because  their  intention  was 
that  He  should  die  a  cruel  death,  divine  providence  having 
so  ordained  it,  to  the  end  that  both  Jews  and  Gentiles 
should  concur  to  the  death  of  Him,  who  was  to  die  for  the 
salvation  of  all. 

Colloquy, — 0  sweet  Jesus,  if  those  of  Thine  own 
nation,  to  whom  Thou  hast  done  so  many  favours, 
condemn  Thee  in  this  manner,  what  will  strangers  do, 
who  know  Thee  not  ?  And  yet,  notwithstanding  this, 
dear  Lord,  Thou  art  prepared  to  be  persecuted  by 
all,  in  order  to  save  all,  for  Thy  death  is  our  life,  and 
Thy  condemnation  in  this  council  of  the  wicked  will 
be  our  salvation  before  God,  for  ever  and  ever. 
Amen. 

2.  Consider  with  ichat  cruelty  they  led  our  Lord  through 
the  streets  of  Jerusalem^  gathering  together,  with  their 
clamours  and  shoutings,  a  great  company  of  people;  for 
there  were  at  that  time  in  the  town  very  many  assembled, 
for  the  feast  of  the  Paschal  lamb.  Our  good  Jesus  was 
led  forth  a  great  pace  with  His  hands  bound,  but  with  a 
countenance  very  modest,  grave,  and  mild,  suffering  Him- 
self to  be  dragged  on  by  these  tigers,  without  making  them 
any  resistance  at  all,  and  enduring  all  the  reproaches  and 
ill-language  that  they  used  against  Him,  with  a  far  greater 
disgrace  than  on  the  night  before,  for  it  being  now  open 
day,  every  one  might  behold  and  note  Him,   and  under- 

(2)  Marc.  xv.  Ij  Luc.  xxiii.  1. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  PILATE.       303 

standing  that  this  was  done  by  command  of  the  high  priests, 
who  closely  followed  Him  there,  no  man  dare  gainsay 
them;  nay,  so  far  were  they  from  that,  that  every  one 
cried  out  and  railed  against  the  prisoner. 

Colloquy. — I  give  Thee  humble  thanks,  0  good  Jesus, 
for  all  the  steps  Thou  madest  from  the  house  of  Cai- 
phas  to  that  of  Pilate,  as  also  for  all  the  disgrace  Thou 
didst  endure  all  the  way  long,  by  all  which,  I  beseech 
Thee,  that  Thou  wilt  vouchsafe  to  pardon  me  the 
wicked  steps  I  have  made  to  offend  Thee,  and  that  it 
will  please  Thee  to  direct  them  in  such  manner  here- 
after, that  they  may  be  all  employed  in  Thy  service. 
Amen. 

POINT  III. 

Judas  seeing  that  our  Saviour  was  condemned  to  die  by 
the  council  of  the  high  priests,  and  that  they  were  now 
leading  Him  to  Pilate  for  the  confirming  of  the  sentence, 
and  to  have  it  put  in  execution  by  him,  began  to  repent 
himself  of  what  he  had  done,  and  going  to  the  Temple, 
where  certain  priests  and  ancients  were  busied  in  affairs 
of  their  office,  said  to  them: — "  Peccavi,  tradens  sanguinem 
justum" — "  I  have  sinned  in  betraying  innocent  blood." 
But  they  said: — "  Quid  ad  nos?  Tu  videris" — "  What  is 
that  to  us?  Look  thou  to  it."  "And  casting  down  the 
pieces  of  silver  in  the  Temple,  he  departed;  and  went  and 
hanged  himself  with  a  halter."  (3) 

1.  Consider  how  the  Devil  blinds  tlie  eyes  of  the  sinner, 
when  he  commits  sin,  for  fear  that,  seeing  the  deformity  of 
the  offence,  he  should  abstain  from  committing  it,  but 
after  the  sin  is  committed  he  takes  off  the  blind,  and  makes 
the  fault  seem  far  greater  than  it  is,  representing  it  before 
them  so  ugly,  that  he  drives  them  for  very  shame  into 
despair,  as  it  chanced    to  Cain,   who  in  despair  said  to 

(3)  Mat.  xxvii.  3. 


304  MEDITATION  XXXI. 

God: — "My  iniquity  is  greater  than  that  I  may  deserve 
pardon."  (4) 

Colloquy. — I  know  well,  0  God,  the  greatness  of 
my  sin,  but  I  acknowledge  also  that  Thy  mercy  is  yet 
far  greater,  in  which  I  hope  to  obtain  the  pardon 
which  I  no  way  merit,  because  Thou  desirest  not  the 
death  of  a  sinner,  but  "rather  that  he  should  be  con- 
verted from  his  ways,  and  live."(5) 

2.  Judas,  indeed,  began  to  do  penance^  and  practised  all 
its  three  parts,  for  he  had  an  interior  sorrow  in  that  he 
was  moved  with  repentance;  he  confessed  his  sin  plainly 
before  the  priests,  in  that  he  said, — "  I  have  sinned  in  be- 
traying, innocent  blood;"  finally,  he  made  satisfaction^ 
restoring  the  money  that  he  had  received  unjustly.  Not- 
withstanding, all  this  profited  him  nothing,  because  neither 
was  his  repentance  good,  nor  his  sorrow  true,  nor  was  the 
confession  made  to  whom  it  ought  to  have  been  made,  nor, 
finally,  with  hope  of  obtaining  pardon.  Which  thing 
shall  serve  me  for  a  warning  to  procure  that  my  penance 
be  neither  feigned  nor  deficient,  for  it  is  not  enough  to  say 
as  Judas  did: — "  Peccavi" — "Ihave  sinned,"(6)  but  it  must 
be  said  in  the  way  that  David  did,  to  whom  when  he  said 
"  I  have  sinned,"  God  forgave  his  sin,  because  he  uttered 
those  words  with  great  contrition  and  confidence  of  obtain- 
ing pardon. 

3.  Consider  the  olstinacy  of  these  Jews,  together  with  the 
cruelty  of  the  priests,  who  seeing  the  repentance  of  this 
disciple,  and  that  he  acknowledged  the  innocency  of  his 
master,  notwithstanding,  persisted  still  in  their  malice, 
saying  to  him: — "Quid ad  nos?  tu  videris" — "What  does 
thy  master's  innocence  concern  us,  or  that  thou  hast  done 
wickedly  in  betraying  Him  ?  thou  shouldest  have  looked 
to  that  before."     Which  froward  answer  of  theirs  drove 

(4)  Gea.  iv.  13.        (5)Ezech.  xviii.  23.        (6)  2  Reg.  xii.  13. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  PILATE.  305 

him  into  despair ;  by  which  it  is  plain  how  perilous  a  thing 
it  is  not  to  sliow  a  good  countenance  to  sinners,  when  they 
give  any  sign  of  repentance,  which  manner  of  proceeding 
is  very  far  from  the  spirit  of  our  Lord  Jesus,  of  whom  it 
is  written: — "The  smoking  flax   He  shall  not  quench;" 

(7)  that  is,  He  does  not  put  out  the  match  of  the  lamp 
that  has  ever  so  little  light  in  it,  but  on  the  contrary,  He 
uses  diligence  to  keep  it  in,  and  lights  it  again,  that  it  may 
burn  the  brighter. 

4.  Fourthly,  consider  the  just  judgment  of  God  in  aban- 
doning this  traitor,  as  his  sins  deserved,  and  permitting  that 
he  should  not  find  any  consolation  among  men,  nor  con- 
tentment in  his  money,  which,  after  he  had  accomplished 
his  desire,  served  for  his  hangman,  and  even  racked  and 
tormented  him,  causing  in  him  a  greater  anguish  of  mind 
to  keep  it  than  he  had  in  the  beginning  to  get  it;  inso- 
much that  he  cast  down  this  money,  without  once  having 
the  heart  to  make  recourse  to  God,  or  to  crave  pardon  of 
his  master,  but  tortured  with  his  own  conscience,  and 
urged  forward  by  Satan,  not  daring  to  expect  the  resur- 
rection of  Jesus,  of  which  he  had  an  assured  knowledge, 
he  resolved  with  himself  to  hang  himself  out  of  hand, 
which  he  did,  to  the  end  that  all  of  us  might,  in  this 
miserable  wretch,  consider  the  punishment  of  covetousness, 
which  was,  to  lose  both  money,  life,  and  eternal  felicity,  to 
die  by  his  own  hands,  bursting  "asunder  in   the  midst," 

(8)  and  pouring  out  his  very  bowels,  for  not  having  had 
the  bowels  of  compassion  towards  our  Lord  Jesus. 

5.  Consider,  finally,  the  feeling  that  our  Lord  had  of  the 
damnation  of  this  disciple,  and  how  willingly  He  had 
received  him  to  mercy,  if,  instead  of  going  to  the  priests 
of  the  Temple,  he  had  had  recourse  to  Him  with  truQ 
repentance. 

C7)  Is.  xlii.  3.  (8)  Act.  i.  18. 

Vol.  IV.-ao. 


306  MEDITATION  XXXI. 

Colloquy. — 0  most  merciful  Father,  who  dost  not 
abandon  a  sinner,  be  he  ever  so  much  loaden  with 
offences,  seeing  that  Thou  hast  such  a  tender  feeUng 
of  those  that  are  Thine,  do  not,  I  pray,  phick  Thy 
hand  from  me,  for  if  Thou  leavest  to  hold  me,  I  shall 
with  Judas  fall  into  despair,  forasmuch  as  there  is  no 
sin  that  one  commits  but  another  man  may,  if  Thou 
givest  him  the  bridle  in  his  own  hands,  commit  the 
same. 

POINT   IV. 

The  chief  priest  having  received  back  the  pieces  of 
silver  again,  after  they  had  consulted  together  what  they 
should  do  with  them,  they  would  not  "put  them  into  the 
corbona,"  or  common  box  of  the  Church,  "  quia  pretium 
sanguinis  erat," — "  because  if  was  ^''the  price  of  blood,  but 
they  bought  with  them  the  potter's  field,  to  be  a  burying 
place  for  strangers."  (9) 

1.  Consider,  on  the  one  side,  the  hypocrisy  of  these 
wicked  priests,  and  on  the  other  side,  the  goodness  of 
Almighty  God,  who  by  a  secret  instinct  inspired  them  to 
do  the  same,  to  signify  that  the  blood  of  Jesus  Christ 
should  be  of  no  profit  to  the  priests  of  the  Temple  and 
their  followers,  but  that  it  w^as  to  be  the  price  wherewith 
should  be  purchased  eternal  rest,  to  such  as  live  in  this 
world  like  poor  pilgrims. 

2.  Moreover,  consider  how  our  Lord  showed  the  love 
which  He  lore  to  the  poor,  in  that  He  would  that  the  price 
of  His  blood  should  give  burial  to  them,  stirring  us  up  by 
this  to  works  of  mercy,  though  it  should  be  with  the  price 
of  our  blood. 

Colloquy. — 0  sweet  Jesus,  seeing  that  Thou  dost 
so  much  love  us,  as  to  turn  to  our  profit  all  that  be- 
longs to  Thee,  behold,  I  beseech  Thee,  my  poverty, 

(9)  Mat.  xxvii.  6,  7. 


ON  THE  ACCUSATION  OF  CHRIST  BEFORE  PILATE.         307 

and  relieve  it  with  the  price  of  Thy  blood,  to  the  end 
that  I  may  pass  as  a  pilgrim  in  this  hfe,  in  such  sort 
that  I  may  diligently  travel  unto  the  happy  rest  of 
the  life  everlasting.     Amen, 


MEDITATION  XXXIL 

ON  THE  ACCUSATION   OP  CHBI8T  BEFOKE  PILATE,  AND   ON  THI  QITESTION  HB 
ASKED  HIM. 

POINT  I. 

Our  Lord  being  presented  before  Pilate  in  his  place  of 
judgment; — "Pilate  therefore  went  out  to  them,  and  said, 
What  accusation  bring  you  against  this  man?  They 
answered  and  said  to  him,  If  He  were  not  a  malefactor  we 
should  not  have  delivered  Him  up  to  thee.*'  (1) 

1.  First,  considsr  the  bad  entertainment,  and  evil  treat- 
ment that  Pilate  used  towards  our  Lord,  when  he  saw  Him 
thus  led  so  straitly  bound,  with  such  a  multitude,  and 
upon  so  solemn  a  day,  persuading  himself  that  this  mu&t 
needs  be  some  very  abandoned  fellow,  seeing  that  He  was 
brought  thither  by  persons  of  such  quality,  and  at  that 
hour  of  the  day.  Take,  therefore,  compassion  to  see  thy 
Lord  so  contemned,  and  call  to  mind  that  He  received 
after  another  fashion  the  adulteress,  that  was  brought  by 
the  Jews  to  Him  to  be  judged  of  her  act.  (2) 

Colloquy, — 0  most  merciful  judge,  who  dost  receive 
with  so  great  mildness  accused  persons,  not  only  when 
they  are  innocent,  but  also  when  they  are  guilty,  de- 
livering them  from  their  cruel  accusers  ;  how  comes  it 
to  pass  that  Thou,  being  innocency  itself,  dost  endure 
to  be  received  of  this  proud  judge  with  so  great  igno- 
miny ?  Seeing  that  Thou  confoundedst  the  accusers  of 
her  that  was  faulty,  making  them  to  drop  away  one 
(1)  Joan,  xviii.  29,  30.  (2)  Joan,  xxviii.  3. 


308  MEDITATION    XXXII. 

after  another  by  writing  only  their  sins  with  Thy 
finger  upon  the  earth,  why  dost  Thou  not  write  them 
out  now,  to  the  end  that  they,  being  confounded,  may 
abandon  Thee,  and  desist  from  accusing  Thee  ?  But 
Thy  mercy  is  so  great,  that,  having  compassion  of 
sinners,  it  will  not  have  any  on  Thyself  in  enduring 
for  them.  DeUver  me,  sweet  Lord,  from  my  accusers, 
when  I  am  presented  before  the  tribunal  of  Thy  jus- 
tice, and  receive  me  in  mercy,  that  so  being  freed  by 
Thy  means,  I  may  enjoy  Thee  for  ever.     Amen. 

2.  The  pride  and  extreme  presumption  of  these  accusers  of 
our  Lord,  in  saying  : — "  If  He  were  not  a  malefactor  we 
would  not"  accuse  Him  before  thee, — as  if  they  would 
have  said, — "  It  suffices  that  we,  who  are  the  high  priests 
and  the  doctors  of  the  law,  do  here  present  Him  to  thee,  to 
assure  thee  that  He  is  a  malefactor."  O  sovereign  humi- 
lity, which  humbles  in  this  manner  the  sovereign  benefac- 
tor! From  this  humility  of  our  Lord  Jesus,  who  being 
the  benefactor  to  all,  would,  notwithstanding,  be  esteemed 
for  a  public  malefactor,  even  by  those  themselves  to  whom 
He  had  done  greatest  good,  I  will  draw  a  singular  affection 
to  humility,  esteeming  it  a  happy  thing  to  do  good  to  all, 
and  that  all  esteem  me  for  a  malefactor,  in  imitation  of  my 
Saviour. 

POINT   II. 

"Pilate  therefore  said  to  them,  Take  Him  you,  and 
judge  Him  according  to  your  law.  The  Jews,  therefore, 
said  to  him.  It  is  not  lawful  f  jr  us  to  put  any  man  to 
death."  (3)  that  is  to  say,  to  punish  Him  with  that  kind 
of  death  which  this  man  deserves,  for  we  have  only 
power  to  stone  Him  to  death,  which  certainly  would  be  a 
pain  too  easy  for  His  misdeeds. 

1.  Then  did  they  frame  His  accusation  upon  three  heads: 

(3)  Joan,  xviii.  31. 


ON  THE  ACCUSATION  OF  CHRIST  BEFORE  PILATE.         309 

— i.  That  by  His  false  doctrine  He  stirred  up  the  people  to 
sedition; — ii.  That  He  forbade  to  pay  the  tribute  that  was 
due  to  Ccesar;— iii.  That  He  called  Himself  Christ,  the 
King, — that  is  to  say, — that  He  claimed  to  be  the  Messiah 
promised,  who  was  to  be  King  of  the  Jews. 

2.  Consider  here  the  malice  of  these  accusers,  and  the 
calumnies  that  they  forged  against  our  Lord  Jesus  with  a 
most  venomous  heart,  for  there  was  nothing  so  clear  as 
that  our  Lord  did  not  *'  stir  up  the  people  to  sedition," 
but  that  He  rather  excited  them  to  penance,  and  to  all 
sorts  of  virtues,  insomuch  that  He  used  these  words  to 
His  disciples,  saying: — "The  scribes  and  Pharisees  have 
sitten  upon  the  chair  of  Moses.  All  things,  therefore^ 
whatsoever  they  shall  say  to  you,  observe  and  do."  (4) 
And  so  far  was  He  from  "  forbidding  to  give  tribute  to 
Caesar,'' that  He  commanded,  saying: — "Eender,  there- 
fore, to  Caesar  the  things  that  are  Cassar's,  and  to  God  the 
things  that  are  God^s."  (5)  He  even  Himself  paid  the 
tribute  for  Himself  and  St.  Peter,  though  He  were  not 
bound  to  do  it.  Neither  yet  had  He  ever  named  Himselt 
temporal  king,  such  as  the  Komans  ordained ;  on  the  con- 
trary, when  they  would  have  made  Him  a  king  He  fled 
from  them,  and  hid  Himself  in  the  mountain.  As  for 
naming  Himself  the  Messiah,  the  works  He  did  yielded 
sufficient  testimony  of  it.  But  what  could  the  malice  of 
these  false  accusers  do  worse  than  to  invent  such  calum- 
nies? And  what  greater  cruelty  than  not  to  satisfy  their 
rage  with  that  death  Avhich  they  could  have  put  Him  to, 
but  to  forge  crimes  against  Him,  with  the  intent  of  con- 
demning Him  to  another  more  cruel  death,  viz.,  to  the 
death  of  the  cross  ? 

Colloquy. — O   sweet  Jesns,  I  give   Thee  humble 
thanks  for  the  silence  with  which  Thou  dost  hearken 

(4)  Matt,  xxiii.  2.  (5)  Luc.  xx.  25. 


310  MEDITATION  XXXII. 

to  these  calumnies,  which  Thou  couldst  most  easily 
have  overthrown ;  grant,  I  beseech  Thee,  that  I  imitate 
Thy  patience,  and  deliver  me  from  the  vice  of  hatred, 
which  forges  such  calumnies  against  those  that  it  ab- 
hors. 

POINT   III. 

Pilate  having  understood  that  which  they  had  charged 
Him  with,  "  went  into  the  hall  again,  and  called  Jesus," 
to  examine  Him  upon  the  crimes  imputed  to  Him,  beginning 
with  the  last,  which  he  esteemed  the  most  enormous,  and 
said  to  Him: — "  Tu  es  Eex  Judeorum?" — "  Art  Thou  the 
King  of  the  Jews  ?"  And  our  Lord  perceiving  that  He 
asked  Him  simply,  answered  him: — "  My  Kingdom  is  not 
of  this  world.  If  my  Kingdom  were  of  this  world,  my 
servants  would  certainly  strive  that  I  should  not  be 
delivered  to  the  Jews,  but  now  my  Kingdom  is  not  from 
hence.''  Pilate  interrupting  Him,  said  to  Him: — "Art 
Thou  a  king  then  ?  Jesus  answerd,  Thou  sayest  that  I  am 
a  king ;  For  this  was  I  born,  and  for  this  came  I  into  the 
world;  that  I  should  give  testimony/  to  the  truth.  Every  one 
that  is  of  the  truth,  heareth  my  voice.''''  (6) 

As  concerning  the  interrogation  that  Pilate  made  to  our 
Lord,  consider  the  notable  sentences  that  He  uttered  in 
His  answers. 

1.  The  first,  that  Bis  ^^Kingdom'''  was  '■^not  of  this 
world,'''*  as  are  those  on  earth,  and  therefore  He  had  neither 
warriors,  nor  a  guard  of  soldiers,  nor  other  officers,  such 
as  earthly  kings  ordinarily  have  in  their  kingdoms.  And 
He  did  not  content  Himself  with  saying  that  He  was  not 
a  king,  but  that  least  of  all  He  pretended  to  be  one,  nor 
ever  had  pretended,  as  His  accusers  feigned. 

2.  The  second  was,  that  He  was  truly  a  king,  but  a  celes- 
tial king,  and  that  He  had  a  kingdom,  but  that  His  King- 

(6)  Joan,  xviii.  33—36. 


ON  THE  ACCUSATION  OF  CHRIST  BEFORE  PILATE.         31  L 

clom  was  of  the  other  world,  which  is  the  Kingdom  of 
heaven,  and  the  spiritual  Kingdom  of  His  Church,  and  con- 
sequently He  had  vassals  and  servants,  yet  celestial  and 
spiritual,  which  are  the  angels,  the  just,  and  faithful,  that 
believe  in  Him,  for  such  as  the  king  is,  such  are  His  vas- 
sals, and  such  as  the  Kingdom  is,  such  are  His  citizens. 

Colloquy. — 0  sovereign  King,  constituted  by  the 
eternal  Father  over  the  mount  of  Sion,(7)  how  justly 
did  it  appertain  to  Thy  greatness  to  be  also  King  of 
this  world,  and  to  have  to  Thy  vassals  and  slaves  all 
the  kings  of  the  earth.  iS^evertheless,  Thy  infinite 
charity  renounced  this  worldly  pomp,  that  Thou 
mightest  thereby  show  us  an  example  of  humility,  and 
to  lift  up  my  heart  to  aiming  at  the  celestial  Kingdom, 
in  contempt  of  this  earthly  kingdom.  Vouchsafe,  O 
my  gracious  king,  that  I  be  a  vassal  worthy  of  Thy 
i\  ingdora,  giving  me  courage  to  tread  under  my  feet 
al  jthat  the  world  prizes  and  esteems. 

3.  The  third  sentence  was,  that  He  "was  horii"  ^'- into 
this  world"  to  '"''give  testimony  to  the  truth,'''' — that  is,  to 
teach  it  and  preach  it,  confirming  it  by  miracles  and  works 
worthy  of  admiration,  in  which  He  had  three  particular 
excellencies: — i.  That  He  never  averred  thing  that  was 
false  or  fabulous,  but  that  which  was  the  pure  verity, 
and  behoveful  to  attain  to  that  Kingdom  whereof  He  was 
King : — ii.  That  He  published  this  truth  with  an  invinci- 
ble courage,  although  He  were  to  lose  His  life  by  declar- 
ing the  same: — iii.  The  last,  that  when  it  was  a  thing  that 
turned  to  His  glory.  He  spoke  it  not  for  His  own  honour, 
but  for  the  accomplishing  of  His  charge,  which  was  to 
bear  witness  of  the  truth.  In  imitation  of  this  our  Lord, 
I  will  persuade  myself  that  I  am  likewise  born  and  am 
come  into  the  world  to  bear  witness  to  the  truth,  by  my 

(7)  Psal.  ii.  6. 


312  MEDITATION  XXXII. 

works  and  words,  endeavouring  always  to  make  appear  in 
them  the  divine  truth,  without  mingling  either  falsehood 
or  fiction,  though  it  should  cost  me  my  life. 

4.  The  fourth  sentence  was,  that  all  those  that  are  of  the 
hand  of  truth,  and  love  the  same,  hearken  to  His  ^'■mice,''^ 
and  give  credit  to  that  which  it  says,  obeying  all  that  it 
commands.  By  this,  therefore,  shall  I  see  whether  I  am 
of  the  band  of  Jesus,  who  is  the  truth  itself,  or  else  of  the 
band  of  the  Devil,  who  is  the  father  of  falsehood.  (8)  In 
all  this  that  has  been  said,  consider  the  authority  of  our 
Lord  Jesus,  and  of  the  divinity  that  clearly  shone  in  Him, 
who  amidst  so  great  contempts  and  disgraces,  notwith- 
standing continued  to  execute  the  office  of  a  master.  And 
if  this  wretched  judge  would  have  hearkened  to  Him,  He 
was  ready  to  have  taught  him  clearly  this  truth,  but  the 
unhappy  wretch,  although  he  had  declared  some  desire  to 
have  known  it,  by  demanding  of  our  Lord: — "Quid  est 
Veritas?" — "What  is  truth?"  did  not  wait  for  the  answer, 
because,  indeed,  he  did  not  deserve  to  understand  it. 

Colloquy. — 0  heavenly  master,  answer  to  my  heart 
what  truth  is,  and  make  me  firmly  to  believe  the  same. 
Thou,  0  my  God,  art  the  truth  itself,  and  all  that 
proceeds  from  Thee  is  truth  ;  Thy  doctrine  is  truth, 
Thy  precepts,  Thy  counsels,  Thy  miracles,  and  Thy 
sacraments  are  truth.  Oh  that  my  life  conformed 
itself  to  this  truth,  and  advanced  itself  every  day  more 
in  this  truth,  until  it  should  behold  Thee  clearly  in 
Thy  glory.     Amen. 

POINT   IV. 

From  these  answers  of  our  Lord  so  exact  and  prudent, 

did  Pilate  gather  His  innocency,  and  leading   Him  after 

him  out  of  the  place  of  judgment  into  the  sight  of  all  the 

people,  said  to  them: — "I  find  no  cause  in  this  man," 

(8)  Joan.  viii.  44. 


ON  THE  ACCUSATION  OF  CHRIST  BEFORE  PILATE.         313 

worthy  of  death.  The  chief  priests  and  the  ancients  hear- 
ing this,  and  fearing  that  Pilate  should  let  Him  go,  began 
to  propose  new  matter  of  accusations,  to  all  which  our 
Saviour  answered  not  one  word.  Whereupon  Pilate  again 
asked  Him — "  Answerest  Thou  nothing?  Behold  in  how 
many  things  they  accuse  Thee,''  and  the  proofs  they  bring 
against  Thee;  why  dost  Thou  not  return  an  answer? 
'■'■  But  Jesus  answered  nothing:  so  that  Pilate  wondered." (9) 
1.  Consider,  first,  this  admirable  silence  of  our  Lord 
Jesus,  which,  not  without  reason,  caused  in  Pilate  great 
amazement,  as  a  thing  altogether  new  and  strange,  and 
which  had  not  as  yet  been  seen  in  the  world;  for  that 
there  occurred  many  occasions,  which,  in  all  human  judg- 
ment, ought  to  have  made  Him  speak  and  answer  for 
Himself.  For  there  were  many  of  the  principal  heads  of 
their  accusations  evidently  false,  and  that  in  matters  very 
heinous,  and  of  extreme  dishonour  to  Him,  proposed  by 
personages  of  very  great  quality,  and  with  intention  to  get 
Him  condemned  to  a  cruel  and  ignominious  death ;  besides, 
the  judge  himself  moved  Him  to  answer,  and  to  defend 
Himself,  that  he  might  have  absolved  Him,  knowing  well 
His  innocency.  Certainly  the  least  of  these  things  might 
have  sufficed  to  make  a  man  speak;  nevertheless,  our 
Lord  Jesus  being  no  way  moved,  either  with  the  one  or 
the  other,  would  hold  His  peace  without  answering  a  sin- 
gle word;  showing  in  this  His  grave  meekness  and  pa- 
tience, not  only  in  that  He  would  not  revenge  Himself  of 
His  calumniators,  but  that  He  would  not  so  much  as 
oppose  their  forgeries,  which  He  could  very  easily  have 
done.  He  likewise  made  manifest  here  His  great  fortitude, 
declaring  by  effect  that  He  little  feared  either  the  dishonour 
or  the  torments  of  death,  seeing  that  He  would  not  so 
much  as  open  His  mouth  to   defend  Himself,   at  whicin 

(9)  Luc.  xxiii.  4;  Marc.  xv.  4. 


314  MEDITATION  XXXII. 

Pilate  so  mucli  marvelled,  and  at  wliich  I  myself  ought 
likewise  to  wonder. 

Colloquy. — 0  good  Jesus,  with  how  great  reason 
was  the  name  of  "  admirable" (10)  imposed  upon  Thee, 
since  Thou  art  not  only  admirable  in  miracles  and  exal- 
tations, but  also  in  distresses  and  humiliations.  Admi- 
rable is  Thy  meekness, — admirable  Thy  sufferings, — 
admirable  Thy  silence ;  Thy  taciturnity  before  Cai- 
phas  w^as  certainly  admirable,  yet  this  before  Pilate 
was  much  more,  in  regard  that  the  accusations  were 
far  more  grievous,  the  peril  much  greater,  and  the 
judge  better  disposed  to  hearken  to  Thee.  Such  a 
silence,  0  Saviour,  was  needful  to  correct  my  babbhng, 
and  to  give  me  an  excellent  example  of  holding  my 
peace  by  enduring  injuries  patiently.  *'  Set  a  watch, 
O  Lord,  before  my  mouth,  and  a  door  round  about  my 
lips."(ll)  Permit  not  my  heart  to  decline  itself  into 
words  of  malice,  to  "make"  vain  "excuses  in  sins."  I 
intend  also,  by  the  assistance  of  Thy  holy  grace,  to 
"  set  a  guard  to  my  mouth,"(12)  when  the  sinner  shall 
stand  against  me,  and  to  hold  my  peace  and  humble 
myself  in  suppressing  that  which  I  might  lawfully 
utter  in  my  defence,  as  Thou  didst  here  keep  in  that 
which  might  have  served  for  Thy  justification. 

2.  I  will  also  hence  gather  that  such  a  rare  silence  as 
this  is  cannot  he  found,  but  in  those  who  have  thoroughly 
mortified  i?i  themselves  the  love  of  honour  and  of  life,  for  such 
neither  fear  dishonour  nor  death,  wholly  relying  upon  the 
divine  providence,  as  we  have  said  before.  And  this  is 
that  which  the  Holy  Ghost  intends  when  He  says: — 
"  Melt  down  thy  gold  and  silver,  and  make  a  balance  for 
thy  words,  and  a  just  bridle  for  thy  mouth:  and  take  heed 
lest  thou  slip  with  thy  tongue: ''(13)  that  is,  assemble  to- 

(10)  Is.  ix.  6.  (11)  Psal.  cxl.  8.  (12)  Psal.  xxxviii.  2. 

(13)  Ecclus.  xxviii.  29. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  HEROD.         315 

gether  all  the  moral  virtues  with  the  virtue  of  charity, 
(figured  by  the  gold,)  and  all  the  virtues  of  the  understand- 
ing, with  that  of  prudence,  (figured  by  the  silver,)  foras- 
much as  all  of  them  are  requisite  to  know  when  to  speak 
and  when  to  hold  one's  peace;  in  regard  that  all  vices  join 
themselves  together,  to  untie  and  set  at  liberty  the  tongue, 
and  for  this  cause  it  is  most  needful,  that  all  virtues  con- 
spire together  to  the  sure  tying  of  the  same,  and  therefore, 
"  If  any  man  offend  not  in  word,  the  same  is  a  perfect 
man."(i4) 


MEDITATION  XXXIII. 

ON  THE  PRESENTATION  OF   CHKIST   BEFORE   HEROD,  AND   OF   THE   INJURIES  THERE 
RECEIVED  BY   HIM. 

POINT     I. 

The  priests  and  the  rest  of  the  multitude  persisting  in 
accusing  Christ,  said  to  Pilate,  '*  He  stirreth  the  people, 
teaching  throughout  all  Judea,  beginning  from  Galilee  to 
this  place.^\l)  From  which  speech  Pilate  gathered  that 
Christ  was  a  Galilean,  and  so  to  be  of  the  jurisdiction  of 
king  Herod;  understanding  Him  therefore  to  be  of  his 
jurisdiction,  (who  at  that  very  time  was  in  Jerusalem,)  he 
sent  to  him  this  prisoner,  that  he  might  take  notice  of 
His  cause. 

1.  Our  Lord,  of  whom  St.  Peter  says  that  He  passed 
"  from  Galilee,"  throughout  all  Judea,  "  doing  good"  to 
all,  and  healing  all  that  were  oppressed  of  the  Devil,  is 
now  accused  to  have  seduced  the  people  with  His  evil 
doctrine,  from  Galilee  throughout  all  the  parts  of  Judea; 
to  declare  hereby  how  much  He  would  be  humbled,  per- 
mitting that  all  His  journeys  and  preachings,  which  tended 
(14)  Jac.  iii.  2.  (])  Luc.  xxiii.  5. 


31G 


MEDITATION  XXXIII. 


to  no  Other  end  but  to  the  profit  of  that  people,  should  be 
calumniated  with  the  title  of  their  ruin. 

2.  Consider  the  fatigue  and  ignominy  that  our  Lord  en- 
dured in  this  fourth  station,  from  the  house  of  Pilate  to  the 
palace  of  king  Herod,  being  led  through  the  principal 
streets  and  public  places  of  Jerusalem,  with  a  vulgar 
crowd,  it  being  now  broad  day :  admire  the  charity  and 
humility  of  the  Son  of  God,  who  would  be  trailed  before 
so  many  tribunals,  of  which  every  one  was  worse  than  the 
previous ;  and  to  come  before  the  tribunal  of  a  king  most 
cruel  and  most  unjust,  who  had  incestuously  taken  to  him 
the  wife  of  his  own  brother,  and  had  cut  off  the  head  of 
St.  John  Baptist,  who  reprehended  him  for  the  same,  which 
was  so  ordained  by  His  own  providence,  to  the  end  that 
the  more  He  endured  for  us,  the  more  He  might  oblige  us 
to  His  service,  giving  us  herein  most  effectual  examples  of 
His  patience. 

POINT  II. 

"  And  Herod  seeing  Jesus,  was  very  glad,  for  he  was 
desirous  of  a  long  time  to  see  Him,  because  he  had  heard 
many  things  of  Him:  and  he  hoped  to  see  some  sign 
wrought  by  Him.  And  he  questioned  Him  in  many 
words.  But  He  answered  him  nothing.  And  the  chief 
priests  and  the  scribes  stood  by  earnestly  accusing  Him." 

(2) 

1.  Consider  here  the  joy  that  Herod  had  seeing  our  Lord, 
and  the  courteous  entertainment  he  gave  Him,  not  for 
charity,  but  of  curiosity  to  see  a  man  so  renowned,  and 
hoping  to  see  some  unwonted  novelty.  Nevertheless,  all 
this  afterwards  turned  to  the  greater  disgrace  of  Christ 
our  Lord,  who,  not  respecting  this  His  kind  usage,  would 
not  reply  a  word  to  him,  in  answer  to  his  questions,  nor 
work  any  miracle  in  his  presence. 

(2)  Luc.  xxiii.  8, 


ON  THE  PKESENTATION  OF  CHRIST  BEFORE  HEROD.         317 

i.  In  detestation  of  his  wickedness^  treating  him  as  an 
excommunicated  person,  and  one  unworthy  to  see  His 
marvels,  and  in  this  regard  He  termed  him  a  "  fox,"  de- 
claring thereby  the  crafty  malice  with  which  he  had  cut 
ojBf  the  principal  sprigs  of  the  vine  of  our  Lord. 

ii.  Secondly,  in  condemnation  of  his  vain  curiosity/,  for 
Almighty  God  does  not  pronounce  His  divine  words,  nor 
work  His  wonderful  Avorks,  only  to  content  a  curious  de- 
sire; for  whoever  treats  with  Almighty  God  by  prayer, 
having  this  vanity  of  spirit,  will  find  Him  both  d^af  and 
dumb  in  his  behalf,  and  Avithout  feeling  any  inspirations, 
or  his  interior  words,  or  good  motions  in  matters  of  import- 
ance. 

iii.  To  show  hereby  the  great  desire  He  had  to  suffer  and 
to  die :  for  He  that  had  wrought  miracles,  to  the  end  that 
He  might  be  able  to  die  for  man,  miraculously  depriving 
Himself  of  the  glory  of  His  body  that  was  due  to  it,  being 
always  blessed  in  His  soul,  would  by  no  means  be  induced 
to  work  any  miracles,  to  avoid  torments  and  death  itself, 
which  thing  confounds  our  tepidity,  who  crave  miracles  at 
God's  hands,  to  be  delivered  from  the  pains  or  crosses  that 
we  will  not  endure. 

Colloquy. — 0  good  Jesus,  who  hast  wrought  so 
many  miracles  for  relieving  the  necessities  of  others  ; 
why  dost  Thou  not  work  at  the  least  one  for  helping 
Thyself  before  Herod  ?  I  grant,  indeed,  that  his  cu- 
riosity does  not  deserve  it,  but  necessity  requires  it ; 
yet  Thou  wilt  not  hearken  to  the  cries  of  Thine  own 
necessities,  to  the  end  to  hear  the  cries  of  our  calami- 
ties, and  wilt  die  to  remedy  them. 

2.  For  the  same  cause,  although  the  priests  and  scribes 
accused  our  Lord  Jesus  with  might  and  main  before  He- 
rod, yet  He  held  His  peace  with  a  silence  no  less  admirable, 
than  that  which  He  kept  before  Pilate ;  nay,  in  a  certain 


318  MEDITATION  XXXIII. 

mann€r  greater,  for  that  He  had  already  spoken  to  Pilate, 
being  in  the  judgment  hall,  discovering  the  truth  to  him 
of  what  he  demanded ;  but  here  He  speaks  not  so  much 
as  one  word  to  Herod,  neither  to  defend  Himself,  nor  by 
way  of  compliment  or  human  respect,  although  He  knew 
well  that  by  this  silence  He  incurred  his  indignation, 
teaching  us  hereby  the  holy  liberty  we  ought  to  use  of 
holding  our  peace  before  kings  and  princes,  and  not  to  do 
before  them  for  any  worldly  consideration  what  they  de- 
sire, though  thereby  we  incur  some  danger  and  damage. 

POINT  III. 

Herod,  seeing  that  our  Lord  returned  him  not  so  much 
as  a  word,  with  his  courtiers  began  to  contemn  Him,  and 
all  his  army  began  to  scoiFatHim: — '■'■And  putting  on  Bim 
a  white  garment^  sent  Him  hack  to  Pilate.''\3) 

1.  Consider  here  the  sentence  of  this  unjust  king  against 
our  Lord,  in  esteeming  Him  to  be  a  man  without  judg- 
ment, rude,  clownish,  and  lacking  good  manners,  who  had, 
of  doltishness  and  simplicity,  held  His  peace,  and  desired 
to  be  a  king ;  and  for  this  cause  he  w^ould  not  condemn 
Him  to  death,  but  would  only  disgrace  Him,  clothing  Him 
by  way  of  mockery  with  a  white  garment,  after  the  fashion 
that  the  emperors  wore,  (saving  that  it  was  all  ragged  and 
torn,)  to  make  Him  the  more  ridiculous.  In  this  plight  he 
sent  Him  to  Pilate,  as  if  he  had  said: — "I  send  you  here 
back  this  fool  and  simple  dolt,  who  of  mere  simplicity 
would  needs  be  a  king.''  The  whole  army  likewise,  desi- 
rous to  revenge  the  injury  done  their  king,  and  to  flatter 
him,  hooted  at  our  Lord,  giving  Him  a  thousand  scoffing 
and  taunting  insults,  calling  Him  idiot,  impudent  dolt,  and 
fool,  a  petty  king,  and  other  infamous  names  and  titles. 
And  it  is  also  very  credible,  that,  by  the  instigation  of  the 
Devil,  they  forgot  not  to  load  Him  as  He  passed  through 
(3)  Luc.  xxiii.  11. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  HEROD.        319 

them  with  that  scurrilous  kind  of  injury  used  in  the  courts 
of  princes,  all  which  our  Lord  endured  with  an  admirable 
patience ;  to  teach  us  to  contemn  vain  honours  of  the  world, 
and  to  make  no  reckoning  of  the  scoffing  judgments  that 
men  give  of  us,  who  use  in  this  manner  even  God  Him- 
self. 

Colloquy. — 0  divine  Word,  the  Wisdom  of  the 
eternal  Father,  I  give  Thee  thanks  that  Thou  wouldst 
be  so  greatly  humbled,  as  to  be  reputed  of  men  for 
simple  and  senseless ;  such  a  humiliation  was  truly 
needful,  to  heal  my  extreme  pride  and  my  presump- 
tion. Oh  how  happy  were  he  that  could  see  himself 
clothed  with  this  Thy  livery,  as  to  be  accounted  for  a 
fool, — no  just  occasion  being  given  of  it  on  his  part ; — 
for  certainly  there  is  no  greater  prudence  than  to  de- 
sire to  be  contemned  by  the  world  for  the  love  of 
Thee,  nor  greater  folly  than  to  aspire  after  honours 
without  Thee. 

2.  Consider,  secondly,  tlie  great  disgrace  that  our  Lord 
endured  in  the  streets  of  Jerusalem,  these  that  lead  Him  con- 
tinuing the  scoffings  begun  by  Herod's  army,  and  calling 
Him  aloud,  that  all  the  world  might  hear  them, — fool, 
and  fantastical  king.  0  King  of  heaven,  how  far  different 
are  these  cries  from  those  that  they  sung  but  five  days 
since,  when  they  called  Thee  King  of  Israel,  and  the 
"blessed"  of  our  Lord;  but  now  it  is  time  to  suffer — to 
the  end  that  Thou  mayest  shortly  enter  into  Thy  King- 
dom, that  which  is  written  must  be  fulfilled: — "For  the 
simplicity  of  the  just  man  is  laughed  to  scorn."  "The 
lamp  despised  in  the  thoughts  of  the  rich,  is  ready  for  the 
time  appointed."  (4) 

Colloquy. — 0  most  precious  lamp,  which  illuminatest 
and  burnest  into  doctrine,  and  brightness,  which  cast- 

(4)  Job.  xii.  4. 


320  MEDITATION  XXXIII. 

est  forth  the  beams  of  meekness  and  patience,  suffering 
so  great  contempts  for  the  love  of  us,  the  time  will 
come  that  Thy  worthiness  will  show  itself,  to  the  con- 
fusion of  the  rich  and  proud,  who  now  contemn  Thee. 
Confound  them,  dear  Lord^  in  this  life,  by  the  exam- 
ples of  Thy  humiliations,  to  the  end  tha^t,  reflecting 
upon  themselves,  they  may  love  what  they  despised, 
and  despise  what  before  they  so  much  loved  and  es- 
teemed. 

3.  Our  Lord  returned  again  ashamed  before  Pilate  with 
this  new  suit  and  livery,  and  was  scoffed  at  afresh,  and 
abused  by  His  ministers  and  servants,  the  injuries  of  the 
most  humble  Jesus,  still  increasing,  so  that  I  be  not  wearied 
with  those  that  happen  to  me  by  my  demerit,  blushing  for 
shame  at  the  care  I  have  of  being  esteemed  wise  and  pru- 
dent, not  able  to  endure  that  one  should  call  me  fool,  or 
ill-advised.  To  this  effect  I  will  call  to  mind  that  which 
the  apostle  says, — "  If  any  man  among  you  seem  to  be  wise 
in  this  world,  let  him  become  a  fool,  that  he  may  be  wise. 
For  the  wisdom  of  this  world,  is  foolishness  with  God."(o) 
As,  on  the  contrary,  the  wisdom  of  God  appears  folly  to 
the  world. 

4.  And  it  is  to  be  noted  that  this  white  garment  with 
which  our  Lord  was  clothed  for  derision,  was  a  siyn  of  the 
candour  and  purity  of  His  soul,  and  of  the  innocency  of 
His  life,  which  is  ordinarily  accompanied  with  contempts 
and  humiliations :  for  it  is  a  great  point,  as  it  is  said  in  the 
Canticles,  (6)  to  be  pure  and  white  in  the  interior,  and  to 
be  sun-burnt  and  contemned  in  the  exterior.  And  there- 
fore I  will  crave  of  our  Lord,  that  He  clothe  me  with  the 
garment  of  His  innocency  in  soul,  and  also  with  the  livery 
of  His  injuries  in  body,  to  the  end  that  I  may  entirely  re- 
semble Him. 

(5)  1  Cor.  iii.  18.  (6)  Cant.  i.  5. 


ON  THE  PRESENTATION  OF  CHRIST  BEFORE  HEROD.        32]. 

Colloquy. — 0  Lamb  without  spot,  in  whose  blood, 
although  it  be  red,  the  saints  wash  themselves,  and 
whiten  their  garments,(7)  make  me  whiter  than  snow, 
in  imitation  of  Thy  purity,  and  dye  me  with  Thy 
blood,  in  imitation  of  Thy  Passion.     Amen. 

5.  Consider,  moreover,  that  " Herod  and  Pilate'"'  who 
*'  before  were  eiiemies,'^^  '■'-from  tjiat  time  were  made  friends '^"^ 
to  signify  that  the  princes  of  the  earth  leagued  themselves 
and  conspired  together  against  our  Lord  Jesus  to  persecute 
Him,  (8)  nevertheless  our  Saviour  by  His  death  linked 
them  together  in  true  friendship,  uniting  together  the 
Jews  and  Gentiles  in  the  union  of  charity,  figured  by  the 
friendship  that  Herod  and  Pilate  renewed  between  them, 
which  thing  shows  that  the  least  humility  is  of  force  to 
reconcile  disagreeing  hearts,  considering  that  these  two 
men,  having  become  enemies  by  occasion  of  a  competition 
about  their  jurisdictions,  as  soon  as  Pilate  submitted  him- 
self to  him,  to  send  him  this  prisoner,  who  was  one  of  his 
subjects,  became  presently  friends,  all  at  the  cost  of  our 
Lord's  humiliation,  who,  by  His  submission,  purchased 
the  union  of  charity  that  is  between  the  elect,  founded 
upon  true  humility. 

t).  To  conclude,  I  may  reflect  upon  the  miserable  ends 
of  these  two  judges,  who  thus  contemned  our  Lord  Jesus, 
who,  though  He  endures  and  dissembles  His  injuries,  yet 
as  He  is  a  most  just  judge,  a  time  will  come  in  which  He 
will  chastise  them  according  to  their  merits. 


(7)  Aroc.  \ii.  14.  (8)  Fsal.  ii.  2, 

Vol.  IV..— 21 


322  MEDITATION   XXXIV.. 


MEDITATION  XXXIY. 

THE   JEWS'   PEEFERBNCE   OF   BARABBAS,   AND  CONDEMNATION  OF  CHRI8T. 
POINT   I. 

Pilate,  desirous  to  deliver  Christ  our  Lord  from  death, 
seeing  that  Herod  had  not  condemned  Him,  resolved  to 
use  a  means,  as  it  seemed  to  him,  very  convenient  for  this 
effect ;  and  it  may  be  believed  that  it  was  by  divine  inspi- 
ration. 

There  was  a  custom  that  the  president,  at  the  feast  of 
Easter,  should  propose  two  prisoners  ©r  more  to  the  people, 
giving  them  leave  to  choose  one  of  the  named,  and  him 
they  set  at  liberty.  Pilate,  taking  advantage  of  this  occa- 
sion, named  with  our  Lord  Jesus  Christ  one  only  prisoner, 
and  he  the  most  notorious  malefactor  that  he  held  in  pri- 
son, called  "Barabbas,"  a  man  seditious,  a  thief,  and  a 
murderer,  and  for  this  cause  detested  and  abhorred  of 
every  one,  supposing  that  the  people,  not  to  set  at  liberty 
a  man  so  wicked,  would  rather  choose  our  Saviour  Christ. 
He  then  asked  them,  "  Whom  will  you  that  I  release  to 
you,''  according  to  the  custom  you  have,  "Barabbas  or 
Jesus,  that  is  called  Christ  ?''(!) 

1.  In  this  thing  is  to  be  pondered  the  humiliation  of 
our  Saviour  Christ,  who,  being  so  great,  so  holy,  so  wise, 
so  universal  a  benefactor,  enters  into  lots  and  competition 
touching  His  reputation  with  an  infamous  fellow,  a  thief, 
a  rebel,  a  murderer,  and  a  public  malefactor,  the  contro- 
versy being  of  no  less  importance  than  liberty,  honour, 
and  life  itself.  Amongst  us  we  esteem  it  for  a  great  dis- 
grace to  be  compared  with  a  base  fellow,  or  to  dispute  with 

(1)  Mat.  xxvii.  17;  Marc.  xv.  6;  Luc.  xxiii.  17;  Joan,  xviii.  39. 


ON  THE  COXDEMNATION  OF  CHRIST.  323 

one  that  has  inferior  parts,  but  our  Lord  Jesus  is  here  put 
into  the  balance,  with  the  most  vile  and  abject  wretch  of 
all  the  people,  to  give  us  an  example  of  humility  in  all 
occasions. 

Colloquy. — 0  good  Jesus,  with  how  good  reason 
mayest  Thou  complain,  and  say  that  which  Thou  saidst 
by  Thy  prophet : — "  Cui  assimilastis  me,  et  adsequas- 
tis  ?" — ''  To  w^hom  have  ye  likened  me,  or  made  me 
equal  ?"(2)  But  I  see  well,  dear  Lord,  that  Thou  dost 
yet  expect  a  far  greater  injury^  for  that  our  pride  is 
to  be  healed  with  a  greater  humility. 

2.  The  people,  as  it  were,  standing-  doubtful  whom  to 
choose,  the  priests  and  ancients  began  to  suborn  them, 
and  '■'■persuaded  them  that  they  should  ash  Barahhas.""* 
Here  is  to  be  considered  the  great  solicitude  of  these  cursed 
priests  to  corrupt  the  people.  For  it  is  very  probable  that 
they  separated  themselves  into  divers  places,  now  speaking 
to  one,  now  whispering  to  another,  telling  them  a  thousand 
evils  of  our  Lord  Jesus ;  as  that  He  was  more  seditious,  and 
a  greater  murderer  than  Avas  Barabbas,  seeing  He  made  to 
revolt,  not  only  one  city,  but  the  whole  province  and 
kingdom,  in  hazard  to  cause  the  death,  not  of  one  or  two 
men  only,  but  of  all  the  people,  if  He  escaped  death ;  that 
He  deserved  death  more  than  Barabbas,  for  that  He  was 
a  more  enormous  sinner  than  he;  that  He  was  a  blas.- 
phemer,  an  enchanter,  an  enemy  to  the  law  of  Moses,  &c. 
All  this  Christ  our  Lord  understood,  which  caused  Him  ia 
a  manner  even  to  break  His  heart,  seeing  how  those  false 
preachers  deceived  the  simple  people,  taking  from  them 
the  good  opinion  they  had  of  Him. 

3.  Ponder  likewise  with  a  great  grief  and  feeling  of 
heart,  how  Barabbas  found  so  many  supporters  and  advo- 
cates in  his  cause,  who  excuse  and  favour  him,  suborning 

(2)  Isa.  xl.  25. 


324  MEDITATION  XXXIV. 

tlie  people,  although  his  cause  was  so  unjust;  neither 
wanted  he  friends  and  spokesmen,  who  jointly  with  the 
priests  speak  for  him.  But  our  Lord  Jesus  is  so  left  alone 
and  abandoned,  that  He  has  not  so  much  as  one  pleader, 
agent,  or  friend  that  undertakes  His  cause,  informs  the 
people,  or  speaks  in  His  favour,  His  cause  being  so  just, 
and  the  judge  himself  so  inclined  to  favour  Him;  He  has 
not  one  friend,  neither  of  His  disciples,  nor  of  His  kins- 
folks, nor  of  any  one  of  those  to  whom  He  had  done  so 
much  good,  that  dares  once  to  speak  in  His  defence. 

Colloquy. — 0  pleader  and  advocate  of  the  poor, 
how  is  it  that  Thou  findest  no  pleader,  nor  advocate 
to  plead  Thy  cause  ?  Make  Thy  complaint,  O  Lord, 
to  Thy  eternal  Father,  and  say  to  Him  : — "  0  my 
Father,  Thou  art  the  only  protector  of  this  poor  and 
forlorn  person,  and  the  sole  succour  of  this  sorrowful 
orphan  ;(3)  send  down,  I  beseech  Thee,  from  heaven 
above  some  one  that  may  solicit  for  me,  and  that  may 
serve  me  for  a  patron  in  a  cause  so  weighty.  But 
Thy  infinite  charity,  ray  Saviour,  willingly  suffers  to 
be  thus  forsaken  of  all,  to  deliver  me  from  being  for- 
saken by  Thee,  as  my  sin  deserved. 

POINT  ir. 

Pilate  pressing  the  people  to  make  election  of  one  of  the 
two  proposed  by  him,  said  to  them: — "  Which  will  you 
have  of  the  two  to  be  released  unto  you?" — "  Barabbas,  or 
Jesus  that  is  called  Christ?" — '*But  the  whole  multitude 
cried  out,  saying:  Away  with  this  man^  and  release  unto  us 
Barahhas:\^) 

1.  Here  consider  the  extreme  humility  and  abatement  of 
Christ  our  Saviour,  since,  when  in  competition  with  a  man 
so  vile,  and  withal  so  abominable.  He  lost  the  precedence, 

(3)  Psal,  ix.  14.  (4>  Mat.  xxvii.  21;  Luc.  xxiii.  13. 


ON  THE  CONDEMNATION  OF  CHRIST.  325 

and  was  rejected  and  judged  more  unworthy  of  liberty  and 
life  than  wicked  Barabbas. 

Colloquy. — 0  most  sweet  Jesus,  I  now  see  with 
how  great  truth  Thou  saidst,  "  I  am  a  worm,  and  no 
man,  the  reproach  of  men,  and  the  outcast  of  the 
people,"(5)  for  all  cast  Thee  out,  and  contemn  Thee, 
preferring  before  Thee  the  most  vile  caitiff,  and  most 
despicable  outcast  amongst  the  people.  0  my  pride, 
which  presumest  to  ascend  above  all  men,  why  dost 
thou  not  humble  and  abase  thyself  at  this  example, 
and  deem  thyself  inferior  to  all  the  world  ?  Dear 
Lord,  confound  and  pull  down,  I  beseech  Thee,  this 
my  pride,  since  it  is  not  reasonable  that  henceforward 
I  should  presume  to  lift  up  my  head  in  the  presence 
of  so  great  humility. 

2.  Hmu  er^roneous  are  the  judgments  of  men^  who,  even 
in  a  case  so  clear,  yet  give  their  verdict  against  justice  and 
truth  itself,  to  the  r/ianife^t  prejudice  of  our  Saviour 
Christ  I  and  how  powerful  is  the  passion  of  envy  and 
hatred  to  blind  the  understanding,  and  to  cast  it  headlong 
into  most  intolerable  errors  I  Moreover,  how  mutable  are 
men,  and  how  easily  do  they  permit  themselves  to  be  se- 
duced, since  they  who  but  a  few  days-  before,  with  loud 
voices  proclaimed  publicly  that  Christ  was  the  Saviour 
and  King  of  Israel,  now  proclaim  Him  worse  than  wicked 
Barabbas!  From  all  this  I  will  take  counsel  not  to  make 
any  account  of  the  judgments  of  men,  nor  to  siiifer  my- 
self to  be  guided  by  therw,  whether  they  praise  or  dis- 
praise me.  And  I  will  comfort  myself  with  this  example 
of  my  Saviour  Christ,  when  I  shall  see  myself  frustrated 
in  my  intentions,  though  what  I  desire  be  just,  remember- 
ing well  tliat  life  eternal  is  obtained  only  by  the  suffrage 
of  that  supreme  judge  who  is  exempt  from  all  passion  and 
deceit. 

(5)  Psal.  xxi.  J. 


326  MEDITATION  XXXIV. 

Colloquy. — I  give  Thee  thanks,  0  eternal  God, 
that  Thou  hast  not  placed  the  hberty  and  hfe  of  my 
soul  in  the  suffrages  of  men,  nor  wouldst  that  my  sal- 
vation should  depend  upon  opinions  so  erroneous  and 
passionate  as  are  theirs.  So  make  me,  0  Lord,  su- 
perior to  them,  that,  despising  their  vain  judgments, 
I  may  esteem  none  but  Thine,  for  in  very  deed  I 
am  neither  good  nor  bad  for  that  which  men  shall 
speak  of  me,  but  for  that  I  am  indeed  such  in  presence 
of  Thee. 

3.  J 5  often  as  I  offend  Almighty  God.,  there  passes  within 
my  heart  a  perverse  judgment.,  like  that  of  these  Jews.  For 
the  temptation  which  incites  and  provokes  me  to  sin,  is 
nothing  else  but  a  demand  that  it  proposes  to  nie,  which 
of  the  two  I  respect  most,  Christ  or  Barabbas? — God  or 
the  creature? — Heaven  or  earth? — The  honour  of  God,  or 
my  own  honour? — And  when  I  doubt  or  stagger  of  which 
of  these  I  am  to  make  election,  presently  the  Devil  and  the 
flesh  endeavour  to  persuade  me  with  their  suggestions  and 
reasons  to  relinquish  Christ.  And  finally,  when  I  give 
consent,  it  is  as  if  I  made  election  of  Barabbas,  of  a  crea- 
ture, of  a  sensual  delight,  or  of  a  vain  honour,  with 
great  injury  of  Almighty  God,  with  great  contempt 
of  Christ  and  His  excellencies,  and  with  notable  ingrati- 
tude for  so  many  benefits  as  He  has  done  me.  Of  this 
I  will  be  ashamed,  reputing  myself  far  more  perverse 
than  were  the  Jews,  since  retaining  the  true  faith,  as  to 
what  Almighty  God  is, — and  who  Jesus  Christ  is,  I  yet 
contemn  Him  and  reject  Him,  for  a  thing  more  vile  than 
vile  Barabbas. 

Colloquy. — 0  only  Son  of  the  celestial  Father,  who 
wast  compared  to  Barabbas,  which  signifies,  "  son  of 
the  father,"  not  heavenly,  but  earthly,  and  in  com- 
parison of  him  wast  rejected  by  those  who  were  the. 


ON  THE  CONDEMNATION  OF  CHRIST.     *  327 

sons  of  the  Devil,  and  did  the  will  of  this  their  "father;" 
(6)  permit  not,  I  beseech  Thee,  that  ever  I  commit 
such  treason  as  this  within  my  soul,  but  that  I  always 
live  as  Thy  true  brother,  and  as  son  of  Thy  eternal 
Father,  rejecting  that  which  Thou  rejectest,  and  ap- 
proving what  Thou  approvest ;  esteeming  Thee  above 
all  that  is  created,  who  art  indeed  infinitely  to  be  more 
beloved  than  they  all.     Amen. 

POINT    III. 

Pilate,  much  amazed  that  the  people  had  made  choice 
of  Barabbas,  said  to  them: — "What  shall  I  do  then  with 
Jesus,  who  is  called  Christ?  They  all  say,  Let  Him  be 
crucified.  The  governor  said  to  them:  Why,  what  evil 
hath  He  done?" — "I  find  no  cause  of  death  in  Him,  I 
will  chastise  Him,  therefore,  and  let  Him  go.  But  they 
were  urgent  with  loud  voices,  requiring  that  He  might 
be  crucified.  "(7) 

1.  Here  consider  the  pusillanimity  of  this  judge,  who, 
knowing  the  innocency  of  Christ  our  Lord,  yet  had  not 
courage  enough  by  virtue  of  his  ofiice  to  set  Him  free,  but 
demanded  of  the  frantic  and  enraged  people,  what  should 
be  done  with  Him,  making  them  judges  of  Him,  who 
abhorred  Him,  and  who  had  for  envy  delivered  Him  to 
him ;  all  which  redounded  to  the  greater  ignominy  of  our 
Blessed  Saviour. 

2.  How  grievous  were  those  enraged,  and  so  often  re- 
peated cries,  of  "  crucify  Him,  crucify  Him,''''  to  our  Saviour 
Christ,  in  which  He  saw   that  they  not  only  wished  Hi 
death,  but  that  He  should  die  a  death  so  cruel,  as  was  to 
die  upon  the  crofes. 

Colloquy. — 0  Saviour  of  the  world,  to  how  great 
extremity  have  my  sins  reduced  Thee,  for  they  are 
those  which  cry   against   Thee,  saying  : — "  Crucify 

(6)  Joan.  viii.  44.  (7)  Mat.xxvii.  21;  Luc.  xxiii.  22. 


328  '  MEDITATION   XXXV. 

Him,  crucify  Him," — for  Thou,  being  crucified,  they 
also  remain  dead  and  crucified  with  Thee  upon  the 
cross.(8)  0  my  Lord,  put  them,  I  beseech  Thee,  so 
to  death,  that  they  never  hve  again  within  my  soul, 
that  there  never  burst  forth  from  her  the  like  clamour, 
crucifying  Thee  again  within  my  heart.(9) 


MEDITATION  XXXV. 

OF   THE  WHIPPING   OF  CHRIST  AT   THE   PILLAR. 
POINT     I. 

Pilate  seeing  the  perverseness  of  the  people  crying  out 
to  have  our  Saviour  crucified,  pronounced  against  Hiin 
for  His  first  sentence,  that  He  should  be  whipped,  imme- 
diately delivering  Him  into  the  hands  of  the  soldiers  to 
put  this  sentence  in  execution. (1) 

1,  Upon  this  point  is  to  be  pondered,  the  motives  which 
Pilate  took  to  pronounce  this  sentence,  which  were  two. 

i.  The  one  to  try,  if  by  means  of  this  punishment,  the 
hearts  of  the  people  might  be  mollijied^  that  they  might  re- 
main satisfied  with  it,  and  that  so  he  might  deliver  Christ 
from  death.  Hence  it  is  to  be  believed,  that  he  com- 
manded the  soldiers  that  they  should  scourge  Him  sound- 
ly, and  that  they  should  handle  Him  so  severely,  as  might 
move  to  compassion  all  who  should  behold  Him. 

ii.  The  other,  that  if  he  should  be  crudjied  He  should 
Jirst  be  scourged,  according  to  the  law  of  the  Romans  which 
so  ordained,  to  the  end  that  he,  who  was  to  be  crucified, 
might  not  offend  with  his  aspect  the  standers  by  which 
beheld  him  naked,  but  might  move  them  to  compassion  to 
behold  him  so  torn  and  wounded.  (2)     Whereupon  some 

(8)  Rom.  vi.  6.  (9)  Heb.  vi.  6. 

(1)  Mat.  xxvii.  26;  Marc.  xv.  15;  Joan.  xix.  1;  Luc.  xxiii.  16.    ;' 
(2)  S.  Jer.  in  Mat.  to.  9. 


ON  THE  WHIPPING  OF  CHRIST  AT  THE  PILLAR.  329 

contemplate  that  Christ  our  Lord  was  scourged  twice(3) — 
the  first  time,  for  the  first  motive  before  mentioned ; — and 
the  second  for  the  second  motive,  when  He  was  indeed 
condemned  to  the  death  of  the  cross.  But  howsoever  it 
was,  this  sentence  of  Pilate  was  most  unjust,  most  cruel, 
and  most  disgraceful,  inasmuch  as  the  judge  knew  right 
well  that  Christ  was  innocent,  and  yet  without  regard,  or 
care  of  it,  condemned  Him  to  be  scourged;  which  was  a 
punishment  most  infamous,  due  only  to  thieves  and  slaves, 
a  chastisement  most  cruel,  shedding  with  terrible  tor- 
ments the  blood  of  Him  who  was  quite  innocent,  and  con- 
firming oj  this  fact  that  election  which  the  enraged  people 
had  made  of  Barabbas,  and  the  condemnation  of  Christ ; 
since  that  he  treated  Him  in  the  self-same  manner,  that 
Barabbas  was  to  have  been  treated  for  his  thefts  and 
villanies. 

2.  The  sentence  being  such  as  we  have  seen,  yet  Christ 
our  Lord  so  accepted  it  in  His  heart,  that  He  appealed 
not  from  it,  begged  not  any  mitigation  of  it,  uttered  not 
the  least  word  of  complaint  against  it,  nor  made  so  much  as 
any  the  least  show  of  contradicting  it ;  but  on  the  contrary, 
veri/  willingly  offered  His  body  to  the  scourges,  in  satisfac- 
tion of  our  sins,  that  with  the  w^ounds  of  His  blessed  body, 
as  the  prophet  Isaiah  said, (4)  He  might  entirely  heal  the 
Avounds  of  my  soul,  and  so  provoke  me  to  love  and  serve 
Him.  For  discovering  to  me  His  holy  bowels,  so  torn 
with  scourges.  He  has  obliged  me  that  I  should  offer  Him 
mine  with  all  my  affections.  And  it  is  very  probable  that 
at  this  present  Christ  our  Lord  lifted  His  eyes  up  to  hea- 
ven, pronouncing  to  His  eternal  Father  those  words  of  the 
prophet  David: — "  Quoniam  in  flagella  paratus  sum;" 
My  dear  Father,  "I  am  ready  for  scourges, ''(5)  because 

i ,.  (3)  Gerson.  in  Monotes.  cap.  146,  rub.  6. 

(4)  Is.  liii.  5.  ,_      (5)  Psal.  xxxvii.  18. 


330  MEDITATION    XXXV. 

Thou,  0  Father,  hast  so  ordained,  my  body  ought  by 
right  to  be  "  immortal"  and  "  impassible''  in  such  sort 
that  "no  evil' '  of  pain  might  once  "come  to,"  nor  the 
scourge  come  nigh  the  "dwelling"  wherein  my  soul 
inhabits.  But  Thy  providence  has  so  ordained  that  I 
should  assume  a  body  apt  to  suffer  and  to  be  scourged, 
and  even  from  that  instant  was  I  prepared  to  suffer  the 
same,  with  desire  "to  pay  that  which  I  took  away,''  not 
to  deliver  from  pain  those  who  had  robbed  Thee  of 
Thine  honour.  (6) 

Colloquy. — I  give  Thee  thanks,  0  most  sweet  Re- 
deemer, for  having  accepted  of  a  sentence  so  cruel,  so 
infamous,  and  so  unjust.  Behold  me  here  ready  for 
the  love  of  Thee,  to  suffer  scourges,  and  to  accept  the 
sentence  which  Thou  shalt  denounce  against  me,  for 
neither  is  it  unjust,  since  my  sins  have  deserved  it, 
nor  yet  infamous  nor  cruel,  since  it  is  the  sentence  of 
a  Father  who  "  chastiseth"  "  whom  He  loveth,  and 
scourgeth  every  son  which  He  receiveth,"(7)  that  lie 
may  amend. 

POINT  II. 

This  sentence  being  heard,  the  soldiers,  with  great  in- 
solence, forthwith  ran  upon  Christ  our  Lord,  and  drawing 
Him  into  a  hall,  stripped  Him  of  all  His  clothes^  even 
to  His  garment  without  a  seam. 

1.  In  this  fact  we  are  to  ponder, — first,  the  great  shame 
which  that  beautiful  young  man  and  our  excellent  Lord 
sustained,  to  see  Himself  stark  naked  in  the  sight  of  so 
many  soldiers,  and  the  scoffs  and  laughter  they  burst  into, 
perceiving  Him  to  be  ashamed.  This  disgrace,  notwith- 
standing, would  He  suffer  with  singular  patience,  both  in 
punishment  of  the  shameless  impudence  with  which  I  have 

(6)  Psal.  xc.  10;  Psal.  xxxix.  7;  Heb.  x.  5;  Psal.  Ixviii.  5. 
(7)  Prov.  iii.  12;  Heb.  xii.  6. 


ON  THE  WHIPPING  OF  CHIIIST  AT  THE  PILLAR.  331 

stript  myself  naked  of  the  garments  of  His  grace,  as  also 
by  that  means,  as  a  price,  to  buy  for  me  the  garment  of 
grace  with  which  mj  wretched  nakedness  might  be 
covered. 

Colloquy. — 0  most  loving  Lord,  who  invitest  me  to 
buy  of  Thee  the  pure  gold(8)  of  burning  charity,  and 
the  shining  vestments  of  virtue,  with  which  I  may  free 
myself  from  the  eternal  confusion,  that  by  stripping 
myself  naked  of  them,  I  have  deserved  ;  I  oifer  Thee 
as  recompense  for  the  nakedness  and  shame  which 
Thou  didst  suffer,  a  heart  resolved  to  strip  myself 
naked  of  all  earthly  things,  beseeching  Thee  by  the 
shame  Thou  sufferedst,  so  to  clothe  me  with  Thy  ce- 
lestial grace,  that  I  come  not  to  fall  into  eternal  con- 
fusion.    Amen. 

2.  That  also  which  some  say,  may  here  be  pondered, — 
how  the  soldiers  strongly  tied  and  fastened  Christ  to  a  pillar 
with  His  arms  lifted  up  on  high,  that  they  might  the 
better  come  at  His  body  with  their  whips, (9)  which  was 
doubtless  no  small  torment  to  Him,  for  they  bound  His 
feet  below,  and  His  hands  above  with  great  cruelty;  who 
yet,  although  He  had  not  been  bound  at  all  with  those 
cruel  cords,  was  most  strongly  bound  with  the  cords  of 
love,  and  prepared  to  suffer  Himself  to  be  flayed  with 
scourges  for  our  salvation. 

Colloquy. — 0  immaculate  lamb,  who  with  admirable 
meekness  sufferedst  Thyself  to  be  bound  by  these 
cruel  shearers,(10)  not  only  to  take  from  Thee  the 
■wool  of  Thy  sacred  garments,  but  also  to  slay  Thy 
delicate  body  with  the  shears  of  most  cruel  scourges, 
suffering  this  torment  without  once  bleating  or  opening 
Thy   mouth ;    bind   me   to    Thee,    I   beseech   Thee, 

(8)  Apoc.  iii.  18. 

(9)  Hieron.  in  Epitapb.  Paul  ad  Eustoch.  torn.  1,  et  Gloss,  in  Luc.  23. 

(10)  Is.  liii.  7. 


OOJ  MEDITATION  XXXV. 

SO  strongly  with  the  "bonds  of  love,"  (11)  that  no 
scourges,  nor  temporal  torments  be  ever  able  to 
unloose  me  from  Thee.     Amen. 

POINT   III. 

Christ  our  Loid  being  thus  bound  naked  to  the  pillar, 
those  tormentors  began  to  scourge  Him  with  extraordinary 
cruelty. 

1.  The  instruments  with  which  He  was  scourged,  were, 
according  to  some,  (12)  of  three  different  sorts,  which 
different  torturers  employed,  now  one  smiting  Him,  and 
then  others.  The  first  were,  green  rods  full  of  thorns. — • 
The  second,  thongs  of  twisted  leather,  made  of  the  sinews 
of  oxen,  with  sharp  rowels  of  iron  at  their  end. — The 
third  were  little  iron  chains,  with  which  the  flesh  was  so 
cruelly  torn,  that  His  very  bones  were  discovered  naked. 

With  these  instruments  did  they  smite  the  back  and 
shoulders  of  our  Saviour,  so  that  first  it  became  black  and 
blue,  next  the  delicate  skin  was  all  cut  and  mangled,  and 
lastly,  the  flesh  itself  was  so  slashed  and  torn,  that  little 
channels  of  blood  streamed  down  upon  the  ground.  With 
the  like  cruelty  did  they  rend  and  tear  the  rest  of  His 
body,  without  sparing  either  arms,  breast,  or  shoulders, 
even  to  the  discovering  of  the  bones.  In  such  a  manner, 
that,  as  the  whole  mystical  body  of  that  people,  as  Isaiah 
says,  was  wounded  "from  the  sole  of  the  foot  unto  the 
top  of  the  head,"(13)  from  the  least  to  the  greatest, 
with  the  wounds  of  sin;  even  so  the  body  of  Christ  our 
Lord,  "  from  the  sole  of  the  foot  to  the  top  of  the  head," 
had  no  part  free  from  wounds,  but  like  a  leper,  was 
wounded  all  over,  whom  the  same  Isaiah  foresaw  in  spirit 
when  he  said: — "  There  is  no  beauty  in  Him,  nor  comeli- 
ness; and  we  have  seen  Him,  and  there  was  no  sightliness 
that  we  should  be  desirous  of  Him;  despised  and  thq 
(11)  Ose.  xi.  4.         (12)  Salmer.  torn.  x.  tract.  29.         (13)  Is.  i.  6. 


ON  THE  WHIPPING  OF  CHRIST  AT  THE  PILLAR.  333 

most  abject  of  men,  a  man  of  sorrows  and  acquainted  with 
infirmity :  and  His  look  was,  as  it  were,  hid  and  despised, 
whereupon  Ave  have  esteemed  Him  not.  Surely  He  hath 
borne  our  infirmities,  and  carried  our  sorrows,  and  we 
have  thought  Him  as  it  were  a  leper,  struck  by  God,  and 
afflicted.  But  He  was  wounded  for  our  iniquities,  He  was 
bruised  for  our  sins;  the  chastisement  of  our  peace  was 
upon  Him,  and  by  His  bruises  we  are  healed."(14). 

O  that  I  had  light  from  heaven  to  contemplate,  my 
dear  Eedeemer,  the  figure  so  disfigured  which  Thou  hadst, 
being  bound  to  this  pillar!  O  that  I  had  so  enflamed  a 
charity  as  might  transform  me  into  this  figure  through 
the  force  of  compassion  I  O  fairest  of  the  children  of  men, 
who  has  deprived  Thee  of  that  comely  figure,  that  before 
Thou  hadst?  O  splendour  of  the  glory  of  the  Father 
who  has  obscured  the  brightness  of  Thy  divine  face?  O 
Man,  above  all  men,  most  "  desired''  and  expected  "  of  all 
nations,"  wdio  has  tranformed  Thee  into  "a  man  of  sor- 
rows," and  made  Thee  the  abomination  of  all  men?  O 
health  of  the  lepers,  who  has  made  Thee  like  "a  leper?" 
O  eternal  Father,  wdiy  dost  Thou  suffer  that  Thy  Son  be 
treated  like  a  thief,  and  reputed  as  a  man,  stricken  and 
chastised  of  God  Himself?  If  my  sins  be  the  cause  of 
this,  it  is  more  just  that  I  myself  should  be  chastised  for 
them.  "I  am  he  that  have  sinned,"(15)  this  innocent 
lamb  has  not  offended.  Turn,  therefore.  Thy  hand  against 
me,  discharge  Thy  scourges  upon  my  shoulders,  that  I 
may  pay  the  pain,  seeing  it  is  I  who  have  committed  the 
fault. 

Colloquy. — 0  immense  charity  of  the  Father,  who 
so  severely  wilt  chastise  Thy  Son  to  reconcile  to  Thy- 
self so  unworthy  a  slave!  0  infinite  charity  of  the 
Son,  who  so  wilt  be  chastised  to  reconcile  a  slave  into 

(14)  Is.  liii.  2.  (15)  2  Reg.  xxiv.  17. 


334  MEDITATION  XXX V. 

grace  with  His  Father  !  I  give  Thee  thanks,  0  eter- 
nal Father,  for  this  Thy  immense  charity.  I  give 
Thee  thanks,  Only-begotten  Son  Incarnate,  for  this 
Thy  infinite  love. 

2.  Secondly,  to  ponder  the  better  the  cruelty  of  this 
punishment,  I  may  fix  mine  eyes  upon /owr  things  that  con- 
curred to  this. 

i.  The  first,  on  the  part  of  the  body  of  Christ  our  Lord, 
which  was  tender,  delicate,  and  wonderfully  sensible, — 
and,  on  the  other  side,  was  exceedingly  weakened  by  the 
bloody  sweat  which  He  had  shed  a  little  before,  and  with 
the  fetigue  of  that  night  and  of  that  day;  and  as  the 
whips  entered  very  deep  into  the  flesh,  even  near  to  the 
bowels,  so  did  they  cause  Him  an  excessive  pain.  And 
for  this  cause  in  the  psalm  where  it  is  said : — "  The  wicked 
have  wrought  upon  my  back;"  (16)  another  reading  has: 
— "  Have  ploughed  upon  my  back."  For  even  as  the 
plough  cuts  the  earth,  and  makes  it  full  of  furrows,  so 
did  the  whips  plough  His  most  sacred  flesh,  and  furrow 
it,  penetrating  into  the  interior  of  it. 

Colloquij. — 0  virginal  earth,  pure  and  white,  little 
need  hadst  Thou  to  be  ploughed  or  harrowed,  if  the 
compassion  which  Thou  hast  of  the  hardness  of  my 
heart  had  not  moved  Thee  to  it.  Pierce  it,  0  my 
God,  with  the  coulter  of  compassion,  that  I  may  feel  in 
my  own  flesh  the  pains  and  torments  which  Thou  felt- 
est  in  Thine.     Amen. 

ii.  On  the  part  of  the  executioners,  who  were  by  their 
very  habits  of  life  cruel,  whom  the  president  also  had 
commanded  that  they  should  scourge  Him  with  great 
cruelty,  for  the  causes  before  mentioned.  The  Devil  like- 
wise instigated  them  to  it,  to  move  Christ  our  Lord  to  im- 
patience; and  the  high  priests  and  the  Jews  did  not  cease 
(16)  Psal.  cxxviii.  3. 


ON  THE  WHIPPING  OF  CHRIST  AT  THE  PILLAR.  335 

to  enkindle  the  fire,  and  eagerly  to  incense  tliem  to  it. 
And  as  the  tormentors  changed  and  succeeded  each  other 
by  turns,  so  likewise  laid  they  on  Him  with  a  new  cruelty, 
especially  seeing  Christ  to  suffer  so  patiently  without 
complaining,  upon  whom,  peradventure,  they  employed  all 
the  violence  they  could  in  striking  Him,  to  wrest  out  of 
Him  some  kind  of  exclamation  or  complaint. 

iii.  On  the  part  of  the  multitude  of  blows,  and  of  those 
who  beat  Him;  for  many  affirm  that  they  were  more 
than  five  thousand  in  number ;  and  of  the  cruelty  of  His 
enemies  we  may  well  presume,  since  there  was  not  observ- 
ed towards  Christ  that  law  which  commands  to  give 
"  forty  stripes  save  one,"  (17)  as  St.  Paul  says  of  himself, 
but  they  gave  Him  many  times  forty,  satisfying  in  this 
that  penance  which  we  had  deserved  for  our  sins. 

iv.  And  this  is  the  fourth  circumstance, — on  the  part  of 
our  own  sins,  which  were  innumerable  and  most  enormous, 
in  regard  of  which  the  stripes  with  which  the  debt  of  sin 
was  to  be  satisfied,  were  to  be  innumerable  and  most 
cruel. 

3.  With  these  considerations  I  ought  to  ponder  the  in- 
vincible patience  of  Christ  our  Lord,  who  was  as  it  were 
dumb,  without  giving  any  exterior  sign  of  complaint, 
trouble,  or  weariness,  enduring  those  blows  as  if  He  had 
been  an  anvil,  offering  them  up  to  His  eternal  Father  in 
satisfaction  of  our  sins,  and  that  with  a  love  so  fervent  and 
great,  that  the  stripes  were  very  many,  yet  had  He  a 
desire  and  a  will  to  receive  many  more,  and  much  more 
cruel,  had  it  been  necessary  for  our  redemption,  insomuch 
that  He  never  said  it  was  enough,  until  the  rage  of  His 
enemies  was  fully  glutted,  and  the  justice  of  Almighty 
God  fully  satisfied.  Hence  I  will  conceive  a  most  extreme 
horror  of  my  sins,  which  were  the  cause  of  so  severe  a 

(17)  2  Cor.  xi.  24. 


336  MEDITATION   XXXV. 

punishment,  and  a  great  desire  to  punish  them  myself  with 
penance  and  disciplines.  And,  finally,  I  will  prostrate  my- 
self at  the  feet  of  this  our  Lord,  close  by  the  pillar,  be- 
holding His  solitude,  having  nobody  to  lament  His  case 
nor  to  condole  with  Him,  and  how  while  the  blood  spurts 
forth  from  all  parts,  He  is  greatly  weakened.  One  time  I 
will  in  spirit  kiss  the  earth,  bathed  with  the  blood  of  my 
Lord  and  my  Creator ; — another  time  I  will  take  up  those 
whips  dyed  with  His  precious  blood,  and  will  apply  them 
to  my  breast,  beseeching  Him  to  heal  the  wounds  of  my 
inordinate  affections,  and  that  He  would  w^ound  me  with 
His  divine  love; — other  times  I  will  embrace  that  holy 
pillar,  and  with  great  reverence  will  salute  it  saying : — 

Colloquy. — 0  sovereign  pillar,  at  which  He  was 
fastened  and  scourged,  who  is  the  pillar  of  the  whole 
world,  and  the  fortitude  of  all  that  is  created !  0 
blessed  pillar,(18)  wrought  and  enamelled  with  the 
blood  of  the  Son  of  God,  shed  to  make  men  strong 
pillars  in  the  Temple  of  our  living  Lord  !  Oh  that  I 
were  fast  tied  to  Thee,  so  that  being  sprinkled  with 
this  blood,  I  might  become  a  strong  pillar  in  the  service 
of  Him,  who  endured  so  much  as  Thee  for  my  redemp- 
tion :  O  pillars  of  heaven,  what  do  you,  how  tremble 
you  not  for  fear,  beholding  your  God  scourged  at  this 
pillar  I  O  most  firm  pillar,  who  dost  support  the 
whole  world,  take  compassion  on  Thyself,  invest  Thee 
with  Thine  own  fortitude  !  0  arm  of  our  Lord,  how 
art  Thou  thus  weakened  and  enfeebled,  and  brought 
to  the  point  almost  of  fainting  !  But  since  Thou  suf- 
ferest  all  this  for  my  sins,  vouchsafe  to  fortify  me  witli 
Thy  grace,  that  I  may  chastise  myself  for  them,  and 
may  amend  myself  of  them.     Amen. 

4.  Lastly,  I  will  ponder  how  this  unjust  and  barbarous 
execution  being  ended,  the  soldiers  unloosed  Christ  our  Lord, 

(18)  Apoc.  iii.  12. 


ON  THE  CROWNING  WITH  THORNS.  337 

who  being  over  wearied  with  stripes,  and  debilitated 
through  the  abundance  of  blood  that  He  had  poured  forth 
of  His  blessed  wounds,  it  is  very  'probable  that  He  fell  to 
the  ground.  And  then  seeing  Himself  to  be  stark  naked, 
and  that  His  garments  were  scattered  here  and  there  far 
asunder,  He  crawled  after  them  upon  the  ground,  wallow- 
ing Himself  in  His  own  blood,  that  was  shed  round  about 
the  pillar,  and,  as  well  as  He  was  able,  revested  Himself, 
those  hellish  executioners,  partly  out  of  cruelty,  and  partly 
out  of  disdain,  not  vouchsafing  to  help  Him.  All  this  may  I 
piously  contemplate,  taking  compassion  for  the  dereliction 
and  great  debility  of  our  Lord. 

Colloquy. — 0  King  of  heaven,  who  helpest  every 
creature  in  their  actions,  forasmuch  as  without  Thee 
they  could  do  nothing,  how  is  it  that  Thou  hast  none 
to  assist  Thee  in  this  necessity  ?  0  sacred  garments, 
which  with  your  touch  effected  that  the  woman  who 
touched  the  hem  of  you,  immediately  had  the  flux  of  her 
blood  stopped,  and  healed  as  many  infirm  as  touched  you ; 
heal  the  wounds  of  my  Saviour,  and  stop  the  current 
of  His  blood,  that  He  may  be  able  to  suffer,  to  give 
an  end  to  our  redemption.  Oh  that  I  had  been  there 
present  to  have  assisted  Him,  although  it  had  been 
requisite  to  have  spent  my  blood  to  have  eased  him ! 
My  God,  accept  of  this  good  will  which  Thou  hast 
given  me,  and  fortify  me,  that  I  may  serve  Thee  in  all 
that  I  am  able,  having  a  desire  to  do  much  more  than 
I  am  able.     Amen. 


Vol.  IV.-22. 


338  MEDITATION   XXXVIr 


MEDITATION  XXXVL 

ON  THE  CROWNING  WITH  THORNS,   AND   ON  THE  OTHER  DERISIONS  WHICH 
THEN   SUCCEEDED. 

POINT   I. 

The  soldiers  who  had  whipped  Christ  our  Lord,  insti- 
gated to  it  by  the  suggestion  of  the  Devil,  invented  new 
kinds  of  torments  to  afflict  Him,  (1)  on  the  one  side  most 
painful,  and  on  the  other  side  most  shameful,  and  in  order 
that  the  shame  might  be  so  much  the  greater,  they  called 
logether  the  whole  troop  or  hand  of  soldiers  of  the  guard,  to 
he  present  at  this  spectacle,  and  at  the  sport  and  mockery 
which  they  intended  to  make  with  Christ,  to  His  great 
disquiet  and  disgrace,  to  which  they  all  ran  very  willingly, 
as  to  their  pastime  and  recreation. 

In  this  fact  consider: — 

1.  The  insatiable  desire  that  Christ  our  Lord  had  to  suffer 
torments  for  the  love  of  us,  for  hence  it  proceeded  that  He 
would  have  invented  against  Himself  new  sorts  of  injuries 
and  torments,  not  contenting  Himself  with  those  whic'i 
were  common  and  ordinary  to  others,  to  manifest  thereby 
the  love  He  bore  us,  and  the  greatness  of  our  sins ;  lor 
even  as  men  wholly  transported  with  the  love  of  them- 
selves, invented  new  means  to  offend  Almighty  God,  for 
their  own  honour  and  voluptuousness, — even  so  Christ  our 
Lord,  wholly  transported  with  divine  love,  would  that 
there  should  be  invented  new  manners  of  punishments 
against  such  sins,  and  new  manners  of  shedding  forth  His 
blood  in  expiation  of  them,  like  that  which  He  invented 
in  the  garden. 

(1)  Mat.  xxvii.  29;  Marc.  xv.  17  j  Joan.  xix.  2. 


ON  THE  CROWNING  WITH  THORNS.  339 

Colloquy. — I  give  Thee  thanks,  0  most  sweet 
Jesus,  for  the  excellency  of  this  charity  with  which 
Thou  hast  loved  us.  Oh  how  does  the  name  of  "  Just" 
beseem  Thee,  since  Thou  hast  invented  so  many  new 
means  to  attain  justice,  with  which  to  justify  us.  I 
congratulate  Thee  for  these  inventions  of  Thy  love, 
and  I  will  say  to  Thee  with  the  prophet  Isaiah,  that 
Thou  art  "  Just"  by  excellency,  that  this  name  very 
w^ell  becomes  Thee,  and  that  Thou  shalt  "  eat  the 
fruit"(2)  of  Thine  own  "  doings,"  purchasing  and  gain- 
ing by  the  means  of  them  innumerable  souls. 

2.  The  egregious  malice  of  these  wicked  torturers,  set  to 
work  by  Satan  the  Devil,  to  assemble  the  people  and  to 
make  so  great  a  concourse  of  set  purpose  to  deride  Christ, 
that  so  they  might  gaze  and  stare  upon  Him,  whilst  them- 
selves despised  Him;  taking  pity  of  the  humiliation  of 
this  our  Lord,  who  is  made  a  laughing  stock  to  men,  and 
abhorred  of  those  who  solicited  others  to  offend  Christ, 
and  to  scoff  and  laugh  at  His  mysteries ;  but  I,  my  dear 
Saviour,  desire  to  find  myself  present  in  spirit  at  this 
spectacle,  not,  like  the  soldiers,  to  deride  Thee,  but  to  me- 
ditate Thy  marvellous  works,  and  to  exercise  myself  in 
the  consideration  of  Thine  inventions,  and  to  take  compas- 
sion on  Thy  pains  and  afflictions,  and  to  obtain  force  to 
support  my  own. 

3.  With  this  spirit  I  will  consider  the  torments  which 
Christ  our  Lord  endured  in  the  same  hall  after  His  scourg- 
ing, which  may  be  reduced  into  six,  all  of  them  immedi- 
ately succeeding  one  another. 

POINT  II. 

1.  The  first  injury : — They  began  their  injuries  to  tlie 
person   of  Christ  our  Lord,  by   "  stripping  Him''''  of  His 
sacred  clothes,  and  it  is  to  be  believed  that  they  did  this  in 
(2)  Is.  iii.  10. 


340  MEDITATION  XXXVI. 

order  that  all  the  people  might  afterwards  see  His  wound- 
ed body,  so  that  they  stripped  Him  even  of  His  garment 
without  a  seam,  leaving  Him  stark  naked;  hence  He  suf- 
fered great  pain  and  great  confusion, — pain,  in  that  His 
clothes  cleaved  fast  to  His  flesh,  by  reason  of  the  fresh 
blood  which  stuck  to  them  when  He  was  clothed  again; 
and  it  is  to  be  believed  that  they  pulled  them  off  very 
boisterously,  and  without  one  spark  of  compassion  at  all. 
— The  confusion  was  great,  since  He  saw  Himself  naked 
in  the  sight  of  that  band  of  soldiers,  as  we  have  meditated 
in  the  preceding  meditation. 

2.  The  second  injury : — To  this  succeeded  another,  which 
was,  that  "  they  put  a  scarlet  cloak  about  Him,^^  called 
"  chlamys,"  which  was  a  long  garment  of  scarlet  or  pur- 
ple, (3)  with  which  kings  are  wont  to  be  invested,  but  was 
put  upon  Christ  our  Lord  for  mockery  sake,  to  make 
game  and  scoff  at  Him,  as  at  a  false  and  counterfeit  king, 
so  that  that  which  with  the  world  was  held  in  honour, 
was  converted  to  the  dishonour  of  Christ,  to  make  a  spec- 
tacle of  Him,  or  a  counterfeit  king  upon  a  stage. 

Colloquy. — 0  spouse  of  our  souls,  "  white  and  ruddy, 
chosen  out  of  thousands, "(4)  Thou  art  enamoured  of 
these  colours,  not  for  honour's  sake,  but  for  contempt, 
since  in  the  house  of  Herod  Thou  wert  clothed  in 
white,  and  in  the  house  of  Pilate  in  purple  colour, 
meriting  for  us  by  the  means  of  these  contumelies  the 
white  of  innocency,  and  the  purple  of  charity ;  assist 
me,  dear  Lord,  that  I  may  glory  in  this  livery,  and 
take  a  pride  in  this  ignominious  purple,  esteeming  for 
dishonour  the  vain  honour  of  the  world,  and  holding 
for  true  honour  that  which  it  holds  for  dishonour. 
Amen. 

This  long  purple  garment  signified  our  bloody  sins,  wdiich 

(3)  Mat.  xxvii.  28.  (4)  Cant.  v.  10. 


ON  THE  CROWNING  WITH  THORNS.  341 

more  loaded  and  oppressed  Christ  our  Lord,  and  more  dis- 
graced Him,  than  did  the  ignominy  of  the  purple  robe. 
And  in  particular  it  represented  those  works  which  are 
good  and  glorious  in  outward  appearance,  but  in  the  eyes 
of  Almighty  God  are  most  wicked  and  abominable,  by 
reason  of  the  worldly  and  earthly  intention  with  which 
they  are  done,  so  that  instead  of  honouring  Christ  with 
them,  we  despise  Him  and  deride  Him. 

Colloquy. — 0  God  of  my  soul,  suffer  not,  I  be- 
seech Thee,  that  I  put  upon  Thee  such  a  garment,  nor 
that  I  put  it  on  myself.  If  I  desire  to  make  choice  of 
purple,  let  it  be  the  purple  of  burning  charity,  with 
which  I  may  cover  the  uncleanness  and  "  multitude 
of"  my  '' sins,"(5)  that  so  I  may  become  pleasing  to 
Thy  divine  eyes.     Amen. 

POINT  III. 

3.  The  third  injury: — "  Platting  a  crown,^^  not  of  gold, 
nor  of  silver,  nor  of  roses,  nor  of  flowers,  but  "  q/""  most 
sharp  and  pricking  "  thorns^  they  put  it  upon  His  head," 
which,  as  they  set  it  on  with  egregious  fury,  so  the  thorns 
pierced  His  sacred  head  and  veins,  insomuch  that  great 
abundance  of  blood  flowed  forth  of  His  holy  wounds. 

Upon  this  point,  first  consider: — 

i.  The  shame  and  the  pain  of  this  coronation ;  because 
this  crown  served  for  an  instrument  and  sign  of  the  one 
and  other;  for,  first,  they  put  it  upon  His  head  of  mere 
mockery, — next,  in  resemblance  of  those  crowns  that 
kings  wore,  and  of  those  that  triumphed  over  their 
enemies, — and  lastly,  of  such  as  were  reputed  and  held  for 
gods,  to  show  hereby  that  He  deserved  to  be  mocked  in 
these  three  respects, — in  that  He  was  a  pefty  king, — a 
counterfeit  God, — and  that  His  triumph  made  upon  the 
Sunday  before  was  vain  and  idle.  But  besides  this,  they 
(5)  1  Pet.  iv.  8. 


342  MEDITATION  XXXVI. 

invented  this  crown  to  serve  Him  for  a  new  and  cruel  tor- 
ment, in  that  the  multitude  of  sharp  pricking  thorns  pene- 
trated even  to  His  skull,  drawing  out  from  the  most  noble 
part  of  the  body  that  blood  which  the  scourges  had  left 
untouched,  and  running  down  drop  by  drop  all  along  His ' 
face  and  eyes,  both  caused  great  deformity,  and  tormented 
the  forehead  and  brain  with  most  grievous  pain.  Kise  up, 
then,  0  my  soul,  in  spirit,  and  as  one  of  the  daughters  of 
Sion,  "  go  forth"  to  contemplate  this  true  "  king  Solomon," 
(6)  with  this  cruel  crown  that  has  been  given  to  Him  by  His 
mother,  or  rather  His  step-mother,  the  Synagogue,  adorn- 
ing Him  with  this  for  the  spousals  that  He  is  to  solemnize 
this  day,  upon  the  nuptial  bed  of  the  cross. 

Colloquy. — 0  eternal  King,  who  hast  crowned  man 
with  a  crown  of  "  glory  and  honour,"(7)  putting  all 
things  under  his  feet,  as  king  and  lord  of  them  all, 
how  comes  it  to  pass  that  Thou  art  crowned  by  the 
hands  of  men,  with  a  crown  of  ignominy  and  of  tor- 
ment? O  ingratitude  and  inhuman  cruelty  of  men 
against  Almighty  God  I  O  goodness  and  ineffable 
meekness  of  God  towards  men  !  He  crowns  them 
with  glory,  and  they  crown  Him  with  ignominy  ; — He 
out  of  the  greatness  of  His  mercy,  and  they  from  the 
savage  barbarousness  of  their  cruelty.  How  comes  it 
to  pass,  0  my  soul,  that  these  thorns  do  not  pierce 
thy  heart  ?  Whence  is  it  that  they  do  not  draw  forth 
the  abundance  of  water  out  of  Thy  head,  and  foun- 
tains of  tears  forth  of  Thine  eyes,  beholding  the  King 
of  heaven  to  be  thus  pricked  and  pierced,  to  purchase 
for  thee  the  crown  of  His  eternal  Kingdom  ?  0  true 
Solomon,  who  dost  crown  Thyself  with  thorns  to  cele- 
brate Thy  espousals  with  souls,  crown  likewise  my  soul 
with  them,  that  it  may  merit  to  be  partaker  of  Thy 
nuptial  banquet.     0  sacred  crown  of  my  Lord  Jesus, 

(6)  Cant.  iii.  11.  (7)  Psal.  viii.  6. 


ON  THE  CROWNING  WITH  THORNS.  343 

howsoever  Thou  art  terrible  to  the  world,  I  adore  and 
reverence  Thee,  as  the  crown  of  my  God :  0  sacred 
thorns,  that  I  might  be  pricked  with  your  sharp  points, 
that  your  wounds  might  serve  for  a  salve  to  heal  my 
sores. 

ii.  The  great  enormity  of  my  sins,  especially  those  of  pride 
and  sensuality,  which  were  the  cause  of  this  cruel  crowning. 
These  were  the  thorns  which  pierced  deeper,  and  torment- 
ed this  our  Lord  much  more  than  did  the  others.  Because 
I  have  crowned  myself  with  roses  (8)  and  flowers,  in  hunt- 
ing after  my  pleasures,  my  Saviour  was  crowned  with 
thorns; — because  I  sought  after  the  *'  crown  of  pride,''  (9) 
in  ])ursuing  vain  honours  and  preferments,  my  Lord  chose 
to  Himself  the  crown  of  humiliation,  accompanied  with 
great  disgraces.  Consider,  therefore,  O  my  soul,  and 
seriously  reflect  upon  all  thy  sins,  which  are  the  thorns 
that  prick  thy  Redeemer,  and  prick  thy  heart  with  the 
thorns  of  penance  and  afflictions,  for  having  committed 
them ;  seeing  thy  head,  who  is  Jesus  Christ,  to  be  crown- 
ed with  thorns,  blush  for  shame  that  thou,  a  member  of 
His  body,  art  crowned  with  flowers,  spending  thy  life  in 
delights  and  vanities. 

iii.  The  mystery  of  this  crown  of  Christ  our  Lord,  thus 
fixed  on  His  head,  which  although  it  was  put  on  in  con- 
tempt, and  for  torment,  yet  signified  that  Christ  was  an 
eternal  king,  that  His  Kingdom  was  everlasting,  and  that 
His  crown  was  stable, — not  as  those  of  earthly  kings,  that 
are  put  on  very  easily,  and  cast  down  with  as  great  faci- 
lity;— moreover,  that  He  was  vanquisher  and  perpetual 
triumpher  over  the  devils,  over  bell,  over  the  world,  and 
over  the  flesh,  although  it  cost  Him  the  price  of  His  blood 
shed  by  His  crown,  with  the  which  Pie  purchased  for  His 
elect  innumerable  crowns  of  victories,  that  they  should 
(8)  Sap.  ii.  8.  (9)  Is.  xxviii.  1. 


344  MEDITATION  XXXVI. 

obtain  in  this  life,  and  aftervvards  crowns  of  glory  in  the 
other.  Consequently  He  teaches  us,  that  with  a  crown  ot 
thorns  is  purchased  the  crown  of  heaven,  and  that  it  is 
better  to  embrace  in  this  life  the  crown  of  pricking  pains, 
than  the  crown  of  pleasures  and  delightful  recreation,  be- 
cause, if  during  this  life,  after  the  custom  of  worldlings, 
I  crown  myself  with  roses,  searching  after  vanities  and 
delights,  I  shall  be  afterwards  environed  and  pricked  with 
the  thorns  of  my  sins,  and  with  remorse  of  conscience, 
without  it  ever  being  possible  for  me  to  pluck  them  out. 

Colloquy. — I  give  Thee  humble  thanks,  0  sovereign 
King,  glorious  vanquisher,  and  perpetual  triumpher, 
for  the  manner  Thou  didst  choose  to  gain  the  crown 
and  triumph  of  glory  ;  henceforth  I  offer  myself  to  be 
crowned  with  thorns  during  this  life,  hoping  that  Thou 
wilt  crown  me  one  day  with  glory  in  the  life  to  come. 

POINT  IV. 

4.  The  fourth  injury  : — After  they  had  set  upon  our  Sa- 
viour's head  the  crown  of  thorns,  "  they  put  a  reed  in  His 
right  hand,''''  instead  of  a  sceptre,  for  derision,  to  signify  by 
this,  that  this  His  kingdom  was  hollow  and  without  sub- 
stance, that  He  was  a  king  of  rushes,  more  mutable 
than  a  reed,  that  He  had  a  crazed  brain,  and  wanted  judg- 
ment in  feigning  Himself  to  be  a  king ;  finally,  they  did 
this  in  contempt  of  the  palms  and  branches  of  trees  that 
the  people  had  borne,  who  solemnized  His  triumph  and 
entry  into  Jerusalem  a  few  days  before. 

i.  Consider,  first,  the  grievous  injury  that  was  done  to 
our  Lord  Jesus,  and  the  base  estimation  which  they  made  of 
His  Kingdom,  of  His  doctrine,  and  of  the  perfection  which 
He  preached,  all  which  they  esteemed  for  a  thing  vain  and 
empty,  which  disgrace,  notwithstanding,  our  Saviour  re- 
ceived with  great  humility ;  He  resisted  not  to  receive  the 
reed,  He  did  not  forthwith  cast  it  from  Him,  and  so  far 


ON  THE  CROWNING  WITH  THORNS.  345 

even  was  He  from  this,  that  He  took  it  into  His  most 
blessed  hand,  and  held  it  most  fast,  as  a  mark  of  His  con- 
tempt, who  loved  contempts,  teaching  me  to  accept  the 
same,  and  to  embrace  them  with  hearty  love. 

Colloquy. — 0  venerable  reed,  0  divine  sceptre  of 
my  Lord,  from  -whose  hand  thou  receivest  virtue  to 
give  life  to  whatsoever  thou  shalt  touch  far  better 
than  did  the  "  golden  sceptre"(10)  of  King  Assuerus  ; 
touch  me,  0  my  King,  with  this  royal  rod,  imprinting 
in  my  heart  a  great  esteem  of  Thy  contempts,  for  this 
touch  will  serve  me  as  a  sign  of  Thy  clemency,  and 
will  be  to  me  as  the  earnest-penny  of  eternal  life. 

ii.  Hence  I  will  also  gather,  how  erroneous  the  judgments 
of  men  are^  who  take  to  themselves  sceptres  of  massive 
gold,  in  sign  of  excellency  and  stability  of  their  kingdom, 
being  in  truth  btit  a  wavering  reed,  that  speedily  passes 
away,  and  so  frail,  as  the  prophet  Isaiah  (11)  says,  one 
cannot  lean  upon  it  with  security,  and  contrariwise  fhey 
esteem  it,  according  to  the  prophet  Malachi,  (12)  a  vain 
thing  to  serve  God,  and  to  keep  "  His  ordinances."  Hence 
I  will  learn  to  make  small  account  of  erroneous  judg- 
ments, taking  care  not  to  f(  How  them. 

5,  The  fifth  injury: — After  this  injury  they  added 
another,  "bowing  the  knee  before  Him,  they  mocked  Him, 
saying : — Ave  Uex  Judeorum — Hail,  King  of  the  Jews," 
(13)  and  all  this  salutation  were  of  itself  honourable,  yet 
being  spoken  in  mockery,  it  offended  the  ears  of  this  our 
most  excellent  Lord,  who  was  then  in  heaven  hearing  the 
praises  of  the  angels,  and  is  always  delighted  to  hear  our 
prayers. 

Colloquy. — 0  sovereign  King,  after  how  different  a 
manner  art  Thou  adored  by  the  angels  in  heaven,  and 

.      (10)  Esther  iv.  11.        (11)  Is.  xxxvi.  6.         (12)  Mai.  iii.  14. 
(13)  Marc.  xv.  18;  Mat.  xxvii.  29;  Joan,  xix,  3. 


346  MEDITATION    XXXVI. 

by  men  on  earth !  The  angels  adore  Thee  as  their 
God  and  true  King,  but  men  with  feigned  adoration 
here  deride  Thee  as  a  false  God,  and  as  a  counterfeit 
king  :  I,  Lord,  adore.  Thee  and  salute  Thee  with  the 
sincerest  salutations  that  I  possibly  can,  saying  with 
my  whole  heart, — ''Hail,  King  of  the  Jews,"  and  of  the 
Gentiles ;  hail  King  of  angels  and  of  men  ;  hail  King 
of  heaven  and  of  the  earth. — Save  me,  0  Lord,  and 
admit  me  into  Thy  Kingdom,  that  I  may  enjoy  Thee 
for  ever  and  ever.     Amen. 

i.  I  may  also  consider  that  our  Lord  was  saluted  twice  in 
His  Passion, — once  by  the  feigned  secret  hypocrisy  of 
Judas,  when  he  said  to  Him: — "Ave  Rabbi" — "Hail 
Kabbi;" — the  other  time  by  feigned  public  hypocrisy  by 
way  of  mockery,  when  the  soldiers  said: — "Ave  Rex 
Judeorum" — "  Hail,  King  of  the  Jews."  In  which  we 
may  note  two  kinds  of  sinners  that  offend  Almighty  God, 
— the  one  of  hypocrites,  who  make  show  to  love  and 
honour  Him,  though  otherwise  they  neither  love  nor 
reverence  Him; — the  others  are  public  and  scandalous 
sinners,  who  scoff  and  mock  at  holy  things.  And  our 
Saviour  endured  all  of  them,  that  He  might  save  all. 

ii.  Moreover,  it  is  not  void  of  mystery,  that  the  Evange- 
list says: — "  Ei  genu  flexo  ante  eum,^^  &c. — "  And  bowing 
the  knee  before  Him,"  not  both  the  knees,  "  they  mocked 
Him;"  (14)  signifying  by  this,  that  worldlings  do  not  give 
themselves  entirely  to  God,  but  part  to  God,  and  part  to 
the  world,  who  with  one  knee  adore  their  honours,  their 
pleasures,  and  their  riches,  and  with  the  other  adore  God; 
but  this  adoration  little  avails  them,  because  Almighty 
God  will  not  be  served  with  a  heart  divided,  nor  to  halves, 
but  with  a  heart  that  is  whole  and  entire. 


(14)  Mat.  xxvii.  29. 


ON  THE  CROWNING  WITH  THORNS.  347 

POINT  V. 

6.  Tlie  sixth  injury: — To  the  injury  of  words,  every  soldier 
added  some  injuries  of  worTcs^  and  such  as  were  painful  and 
ignominious  to  Him: — "And  spitting  upon  Him,  they  took 
the  reed,  and  struck  His  head,''''  twisting  and  forcing  the 
thorns  to  enter  further  in; — others  gave  Him  blows  on 
the  cheek, — others  spit  in  His  face,  defiling  Him  with 
their  filthy  and  loathsome  spittles.  These  three  sorts  of 
injuries  are  related  by  the  Evangelists,  and  it  is  also  pro- 
bable that  others  gave  Him  blows  with  their  fists,  and 
kicks  with  their  feet,  upon  His  body, — others  villanously 
derided  and  abused  Him  by  tearing  off  His  beard,  that  so 
He  might  endure  of  the  Gentiles  in  the  house  of  Pilate  the 
same  that  He  had  suffered  before  of  the  Jews  in  the  house 
of  Caiphas,  except  that  the  Gentiles  did  not  blindfold  His 
eyes,  both  for  that  they  treated  Him  in  the  quality  of  a 
king  all  in  mockery,  as  also  because  He  being  already  so 
much  disfigured,  did  not  so  well  represent  that  majesty  as 
to  cause  respect  and  fear  in  them,  and  hinder  them  from 
striking  Him  all  open  and  discovered. 

Colloquy. — 0  Saviour  of  the  world,  how  often  are 
Thy  injuries  iterated,  and  how  are  Thy  cruel  tor- 
ments redoubled  !  It  was  sufficient,  sweet  Lord,  to 
have  been  once  buffetted,  spit  upon,  and  beaten  by 
sinners,  yet  will  Thy  charity  twice  suffer  these  tor- 
ments, at  the  hands  both  of  the  Jews  and  Gentiles, 
that  suffering  from  all,  Thou  mightest  satisfy  for  all, 
and  obtain  pardon  for  all.  Lord,  let  all  men  bless 
and  glorify  Thee  for  this  Thy  charity,  and  seeing  that 
Thou  hast  suffered  for  all,  let  all,  I  beseech  Thee, 
enjoy  the  fruit  of  Thy  Passion.     Amen. 

Concluding  remarks  applicable  to  all  the  points  of  thi 
meditation. 

1.  One  may  ponder  in  every  one  of  these  injuries  that 


348  MEDITATION  XXXVI. 

wliicli  lias  been  considered  of  in  the  thirtieth  meditation, 
especially  the  invincible  patience  and  humility  of  Christ 
our  Lord  in  suffering  them,  although  they  were  innumer- 
able, for  there  were  many  soldiers  that  injured  Him,  and 
oftentimes  reiterated  their  low  scoffings  in  the  way  of  pas- 
time, sporting  as  it  were,  and  making  it  their  recreation  to 
injure  Him,  who  took  pleasure  to  be  injured,  so  as  to  give 
life,  even  to  those  that  did  Him  the  injury. 

2.  How  weary  and  over-toiled  our  Lord  Jesus  remained 
with  their  mockeries  of  Him  and  tormentings !  How  weak- 
ened His  head  with  the  abundance  of  blood  that  ran  down 
all  along  by  reason  of  the  thorns !  How  fouled  His  face 
with  the  spots  of  the  blood,  and  with  the  great  abundance 
of  filthy  spittings!  How  black  and  blue  His  cheeks  Avith 
blows  and  buffets!  Pondering  that  in  all  these  torments 
He  found  nobody  that  had  compassion  on  Him,  or  that 
spoke  for  Him,  or  that  moderated  the  fury  of  this  savage 

nation,  until  that  they  themselves  grew  even  weary  of 
tormenting  Him.  Nevertheless,  the  spirit  of  our  good 
Jesus  was  not  weary  of  being  tormented,  but  prepared 
itself  for  new  assaults,  and  for  the  new  torments  that 
attended  Him.  In  regard  for  which  I  ought  not  to  be 
wearied  of  casting  myself  at  His  holy  feet,  bewailing  His 
pains  and  my  own  sins,  that  truly  was  the  cause  of  them ; 
adoring  Him,  therefore,  with  a  true  adoration,  I  will  crave 
favours  at  His  hands  as  of  a  true  king,  and  yet  these  no 
other  ones,  than  that  He  will  vouchsafe  to  make  me  par- 
taker of  all  His  torments  and  derisions,  together  with  the 
humility,  patience,  and  charity  with  which  He  endured 
theuL 


ON  "  ECCE  HOMO,"  AND  THE  LAST  EXAMINATION.  349 


MEDITATION  XXXYII. 

PILATE'S   WORDS   "ECCE   HOMO,"   AND   OF   THE   LAST  EXAMINATION  WHICH 
PILATE   MADE   OF  CHRIST. 

POINT     I. 

Pilate  coming  into  the  place  where  our  Saviour  was, 
and  seeing  Him  so  pitifully  treated  and  disfigured,  by  and 
by  conceived  a  hope  that  he  might  now  appease  the  peo- 
ple's fury,  by  showing  Him  to  them  in  this  wretched 
plight:  and  to  this  effect  he  commanded  his  soldiers  to 
set  Him  in  some  eminent  place,  where  He  might  be  seen 
of  every  body;  and,  moreover,  he  himself  going  some- 
what before  them  towards  the  people,  said  to  them: — "  Be- 
hold I  bring  Him  forth  unto  you,  that  you  may  know  that 
I  find  no  cause  in  Plim.  Jesus  therefore  came  forth  hearing 
the  crown  of  thorns,  and  the  purple  garment." (1) 

1.  How  confounded  and  ashamed  our  Lord  was,  seeing 
Himself  before  such  a  multitude  of  people  in  this  habit 
and  plight,  so  extenuated,  and  yet  with  what  humility  did 
He  present  Himself  to  their  view,  being  in  this  pitiful 
figure ! 

Colloquy. — 0  my  Redeemer,  how  far  different  is 
this  figure  from  that  which  Thou  hadst  upon  the 
mount  Thabor,  full  of  splendour  and  majesty  !  That 
Thou  didst  not  discover,  but  to  three  of  Thy  disciples 
only,  though  Thou  wert  then  upon  the  top  of  a  moun- 
tain ;  but  this  Thou  dost  set  out  as  a  spectacle  from 
an  eminent  place  to  all  the  people,  that  all  the  world 
may  see  Thine  ignominies,  and  that  by  the  sight  of 
them  Thy  confusions  may  be  redoubled.  Give  me, 
dear  Lord,  the  eyes  of  a  lively  faith,  to  behold  and. 

(1)  Joan.  xix.  4. 


350  MEDITATION  XXXVII. 

contemplate  them,  since  I  for  my  part  will  no  less 
esteem  this  pitiful  figure,  than  that  other  so  surpass- 
ingly glorious. 

2.  Our  Lord,  therefore,  being  thus  exposed  to  the  view 
of  all  the  people  by  Pilate,  He  saith  to  them,  ''Ecce  Homo^'-^ 
''Behold  the  many  Consider  these  words  spoken  by  Pilate, 
3.  As  proceeding  from  his  proper  spirit ;  and — ii.,  next  as 
uttered  hy  the  Holy  Ghost,  and — iii.,  the  eternal  Father,  by 
the  mouth  of  Pilate: — and  I  will  ponder  the  manner  how 
I  ought  both  to  understand  and  speak  them. 

i.  First,  then,  as  they  were  spoken  hy  Pilate,  they  signify,, 
*' Behold  this  man  that  calls  Himself  King,  Messiah,  and  the 
Son  of  God,  whom  you  see  so  punished  and  disfigured 
that  He  scarcely  appears  to  be  a  man,  Jhough  otherwise 
He  be  truly  a  man ;  seeing,  therefore,  that  He  is  a  man  as 
you  all  are,  take  compassion  of  your  own  human  nature, 
and  content  yourself  with  the  chastisements  that  this  mi- 
serable man  has  already  received."  But  thou,  O  my  soul, 
behold  in  the  exterior  of  this  man  that  which  may  be  able 
to  move  in  thee  a  compassion  of  this  His  sad  figure.  Be- 
hold this  man  wounded  with  whips,  covered  over  with 
spittle, — all  swollen  with  buffets. — "  Behold  the  man" 
clothed  in  mockery,  and  crowned  with  a  crown  of  sorrow 
and  contempt ;  behold  Him  well,  and  thou  shalt  find  that 
to  be  true  which  is  spoken  of  Him  by  the  prophet, — "  But 
I  am  a  worm,  and  no  man ;  the  reproach  of  men,  and  the 
outcast  of  the  people."(2)  And  He  that  was  wont  to  be 
"  Speciosus  forma  pra3  filiis  hominum" — "  beautiful  above 
the  sons  of  men,"(3)  is  now  the  very  foulest  of  alh  "  There 
is  no  beauty  in  Him,  nor  comeliness;  and  we  have  seen 
Him,  and  there  was  no  sightliness."(4) 

Colloquy. — 0  Son  of  Man,  true  God  and  true  Man, 
it  was  enough  humbling  of  Thyself  to  take  upon  Thee 

(2)  Psal.  xxi.  7.  (3)  Psal.  xliv.  3.  (4)  Is.  liii.  2. 


ON   "  ECCE  HOMO,"  AND  THE  LAST  EXAMINATION.  351 

tlie  form  of  man  :  why  dost  Thou  so  much  depress 
Thj^self  in  this  form  as  to  come  to  be  reputed  for  a 
•vvorra  and  not  a  man,  and  for  the  very  scorn  of  man- 
kind ?  The  pride  with  which  I  studied  to  make  myself 
more  than  a  man,  equalhng  myself  with  God,  is  the 
cause  that  Thou,  0  my  God,  dost  so  humble  Thyself, 
as  to  appear  less  than  a  man,  because  this  my  abomi- 
nable pride  stood  in  need  of  the  medicine  of  so  admi- 
rable an  humility.  Oh  that  my  exterior  man  wholly 
resembled  Thine  in  taking  dehght  out  of  true  humility 
to  be  trod  upon  like  as  a  worm,  and  to  be  esteemed  for 
less  than  man, — yea,  the  very  refuse  and  outcast  of 
men. 

ii.  Ponder,  secondly,  these  words,  as  they  were  spoken 
of  the  Ilohj  Ghost  hy  the  mouth  of  Pilate, — "  Behold  the 
man,"  who,  though  Pie  appears  to  be  but  a  man,  is  more 
than  a  man,  because  He  is  the  Son  of  the  living  God,  the 
Messiah  promised  in  the  law,  the  Head  of  men,  and  of 
angels,  the  Redeemer  of  mankind,  and  the  sole  repairer  of 
all  His  miseries,  whose  charity  has  been  such,  that  He  has 
taken  upon  Him  this  wretched  figure  for  the  love  of  men, 
that  He  might  pay  the  debts  of  their  sins,  and  deliver  them 
from  these  eternal  pains  they  have  deserved  for  them,  for 
which  He  deserves  that  all  should  yield  Him  a  million  of 
thanks,  acknowledging  Him  to  be  true  Man  and  true  God, 
praising  Him,  adoring  Him,  and  serving  Him,  for  ever  and 
ever.     Amen. 

These  and  other  excellencies  ought  I  to  consider  in  this 
Man,  and  imagining  that  these  words  are  directed  to  me, 
I  will  break  forth  into  the  affections  of  admiration,  of  love, 
and  of  confidence,  saying : — 

Colloquy. — Is  it  possible  that  a  man  so  divine  should 
be  thus  abased  ?  What  shall  not  1  hope  of  llim,  who 
has  borne  to  me  so  great  a  love?  Ought  I  not  to 
burn  with  the  love  of  Him  that  hath  done  so  much  for 


352  MEDITATION  XXXVII. 

me  ?  0  Man,  more  than  man,  and  the  honour  of  all 
mankind,  I  adore  Thee  and  glorify  Thee,  both  as  man 
and  eternal  God,  and  beseech  Thee  that  Thou  wilt 
vouchsafe  to  accept  me  for  Thy  slave,  branding  my 
face  with  the  same  sorrowful  figure  that  I  behold  on 
Thine. 

iii.  Thirdly,  I  will  ponder  these  words  as  spoken  hy  the 
eternal  Father.  "  Ecce  Homo'' — "  Behold  the  Man," 
whom  I  have  sent  into  the  world  to  be  the  master  of  men, 
and  the  pattern  of  all  sanctity  and  perfection,  who,  to  serve 
for  an  example  of  it,  has  taken  upon  Him  this  deformed 
figure.  Behold  His  interior  virtues,  amidst  such  exterior 
occasions, — His  humility  in  such  contempts, — His  poverty 
of  spirit  in  such  nakedness, — His  meekness  in  so  great  in- 
juries,— His  patience  in  such  terrible  pains, — His  modesty 
amidst  so  many  blasphemers, — His  obedience  amongst  so 
many  persecutors, — and  His  charity  in  the  midst  of  those 
that  abhor  Him.  And  seeing  He  has  taken  this  figure  for 
your  example,  behold  it,  and  engrave  it  deeply  in  your 
souls. 

Colloquy. — 0  eternal  Father,  is  not  this  that  man 
at  whose  baptism  and  transfiguration  Thou  didst  say : 
''  This  is  my  well-beloved  Son,  in  whom  lam  well  pleas- 
ed ;  hear  ye  Him  ?"  If  this  be  the  very  same,  where  is 
then  the  form  of  a  dove  that  declares  His  innocency? 
— Where  is  the  bright-shining  cloud,  that  manifests 
His  divinity  ? — Where  is  Moses  and  Elias,  who  ap- 
proved and  authorised  Him  by  their  presence  ? — I  see 
Ilim  here,  abandoned  of  all,  saving  of  His  virtues, 
which  only  accompany  Him,  these  preach  His  inno- 
cency,  discover  His  divinity,  and  autliorise  His  per- 
son. Seeing  therefore  Thou  commandest  me  to 
behold  Him,  and  to  imitate  Him,  help,  I  beseech 
Thee,  my  weakness,  that  I  may  conform  myself  to  the 
image  of  this  celestial  Man,  blotting  out  of  me  the 
image  of  the  earthly. 


353 

After  this  manner  ought  I  to  behold  our  Lord  Jesus, 
both  in  the  interior  and  exterior,  considering  that  in  the 
exterior  He  appeared  less  than  man,  and  in  the  interior 
that  He  is  more  than  man; — -in  the  exterior  He  is  all 
covered  over  with  terrible  wounds,  and  in  the  interior  He 
is  adorned  with  admirable  virtues,  endeavouring  to  obtain 
desires  sincerely  to  imitate  each  of  them. 

3.  Turning  myself  towards  the  eternal  Father,  to  obtain 
of  Him  all  I  desire,  /  icill  say  to  Him  ■: — "  Ecce  Homo," 
"  Behold  the  Man."  O  most  sovereign  Father,  behold  this 
Man,  wounded  and  disfigured  for  my  sins :  Thou  command- 
est  me  that  I  behold  Him  to  have  compassion  on  Him,  and 
I  beseech  Thee  that  Thou  behold  Him  to  have  compassion 
on  me.  Thou  desirest  that  I  behold  Him  to  imitate  Him ; 
look  upon  Him,  0  Lord,  and  give  me  for  the  love  of  Him, 
force  to  follow  Him.  O  heavenly  Father,  whom  all  man- 
kind have  oiFended  by  their  enormous  sins,  behold  this 
Man  tormented  with  most  grievous  pains,  -to  satisfy  for  our 
offences,  and  appease  Thy  wrath  in  pardoning  them.  O 
Father  of  mercies,  behold  the  Man  that  bears  all  men  en- 
graven in  His  heart,  and  who  offers  up  His  life  for  them; 
do  not  look  upon  me  as  I  am  alone,  but  look  upon  me  as  I 
am  united  to  this  Man,  and  that  which  I  of  myself  do  not 
deserve,  grant  me,  I  beseech  Thee,  for  His  holy  merits. 
*'  Behold,  O  God,  our  protector,  and  look  on  the  face  of 
Thy  Christ.' '(5)  For  it  is  not  possible  that  Thou  shouldst 
abandon  those  whom  He  has  hidden  in  the  secret  of  His 
face,  thus  afflicted  and  disfigured.  Look,  O  my  God,  upon 
this  glass,  for  in  it  Thou  shalt  acknowledge  Thine  own 
divine  face,  for  that  He  is  Thine  image:  look  upon  us 
through  Him,  and  Thou  shalt  find  that  we  are  His  image, 
and  for  the  love  that  Thou  bearest  to  Thy  own  image, 
pardon,  reform,  and  sanctify  all  such  as  are  created  after 

(5)  Psal.  Ixxxiii.  10. 
Vol.  IV..— 23. 


354  "       MEDITATION  XXXVII. 

His  image,  and  redeemed  witli  the  blood  that  He  shed  in 
this  pitiful  figure.     Amen. 

POINT  II. 

To  these  words  of  Pilate,  the  whole  multitude  of  priests 
and  people,  with  one  voice,  made  answer,  saying, — "  Cruel' 
fige,  Crucifige''' — "  Crucify  Him,  crucify  Him.^\Q) 

1.  Consider  the  devilish  cruelty  of  these  priests,  of  their 
ministers,  and  of  the  people  seduced  by  them,  who  not  only 
had  no  compassion  of  our  Lord,  so  wounded  and  afflicted, 
but  in  whom  out  of  an  incredible  hatred,  the  very  sight 
of  His  misery  increased  the  thirst  of  adding  other  tor- 
ments that  should  exceed  the  former,  crying  out, — "  Crucify 
Him,  crucify  Him;"  as  if  they  had  said  to  Pilate: — "Thou 
hast  given  a  good  beginning  in  scourging  Him,  conclude 
what  thou  hast  begun  in  crucifying  Him,  since  scourging 
is  to  go  before  crucifying."  O  what  a  great  feeling  did 
these  clamours  cause  in  the  ears  of  our  Lord,  beholding 
the  perverseness  of  this  people  in  demanding  His  death, 
with  more  cruelty  than  the  very  Gentiles,  since  those  were 
weary  and  satisfied  with  tormenting  Him,  whereas,  these 
desired  still  to  add  to  Him  new  torments.  Then  did  He 
remember  the  good  that  He  had  done  to  this  nation,  and 
seeing  now  the  evil  payment  they  rendered  Him  for  the 
same.  He  deplored  the  punishment  they  deserved. 

Colloquy/, — 0  my  soul,  how  dost  thou  not  break 
with  grief,  beholding  Him  to  be  in  this  sort  abhorred, 
who  merited  so  exceedingly  to  be  beloved  ?  How  is 
not  thy  face  bathed  with  tears,  beholding  the  face  of 
thy  Lord  to  be  all  bathed  with  blood,  and  His  enemies 
yet  thirsting  to  shed  out  the  rest,  even  to  the  last 
drop  ?  Love  with  a  hearty  love  Him  that  so  much 
loves  thee,  in  recompense  of  this  unjust  hatred 
with  which  He  is  abhorred,  and  be  thou  more  fervent 

,  (6)  Joan.  xix.  6. 


ON  "ECCE  HOMO, 

in  loving  Him,  than  His  enemies  were  in  abhorring 
Him. 

2.  Pilate,  much  displeased  at  the  obstinacy  of  the  high 
priests  and  ministers,  said  to  them: — "  Take  Him  you,  and 
crucify  Him,  for  I  find  no  cause  in  Him.  The  Jews  an- 
swered him,  We  have  a  law,  and  according  to  that  law 
He  ought  to  die,  because  He  hath  made  Himself  the  Son  of 
God. ''(7)  In  which  words  they  accused  our  Lord  Jesus 
of  blasphemy,  judging  it  for  a  blasphemy  that  He  called 
Himself  "  the  Son  of  God,"  not  by  adoption  but  by  nature, 
and  that  therefore  according  to  the  law,  He  was  to  be 
punished  with  the  pain  of  death.  In  this  may  be  seen 
the  abominable  blindness  of  this  nation,  which  held  for  a 
plasphemy,  the  verity  itself  of  Almighty  God  approved  by 
His  word,  which  averred  that  the  Messiah  was  the  Son  of 
God,  and  confi-rmed  by  so  many  miracles  that  our  Lord 
Jesus  had  wrought  in  confirmation  of  it.  Hence  it  plainly 
appears,  that  they  themselves  were  blasphemers  in  censur- 
ing this  for  a  blasphemy,  and  consequently  most  worthy 
of  the  punishment  of  the  law;  and  yet  notwithstanding 
the  true  blasphemy  is  pardoned,  and  the  supposed  is 
punished;  because  the  Son  of  God  would  so  far  humble 
Himself,  as  to  be  punished  as  a  blasphemer,  to  merit  par- 
don by  so  doing  for  true  blasphemers. 

Colloquy. — O  sovereign  King,  it  is  indeed  an  irre- 
fragable truth  that  Thou  art  to  die  according  to  the 
law,  not  for  having  made  Thyself  the  Son  of  God,  but 
because  Thou,  being  the  Son  of  God,  wouldst  be  made 
man,  and  wert  to  beget  by  Thy  death  many  adopted 
sons  for  Almighty  God.  I  humbly  beseech  Thee  by 
the  same  death  to  make  me  Thy  son,  and  that  as  such 
an  one  I  may  die  to  sin,  to  the  world,  and  the  fleshy 

(7)  Joan.  xix.  6. 


356  MEDITATION  XXXVII. 

and  so  cease  to  live  to  myself,  for  to  live  entirely  to 
Thee.     Amen. 

3.  From  that  which  has  been  said  I  will  further  infer, 
that  it  is  the  property  of  wicked  and  imperfect  men,  to 
boast  of  the  law,  but  not  to  fulfil  it,  unless  it  be  in  that 
which  is  conformable  to  their  taste  and  humour,  for  this 
effect  they  make  use  themselves  of  the  law,  desirous  to 
dissemble  and  cover  with  it  their  damned  designs.  But 
detesting  this  perverse  and  obstinate  custom,  I  will  en- 
deavour to  boast  of  the  law  by  the  entire  observation  of 
the  same ;  for  otherwise  the  law  will  be  my  condemnation, 
by  manifesting  my  disobedience  against  it.  (8) 

POINT  III. 

"When  Pilate,  therefore,  had  heard  this  saying,  he 
feared  more.  And  he  entered  into  the  palace  again ;  and 
he  said  to  Jesus,  'Unde  es  tu?' — 'Whence  art  Thou?' 
But  Jesus  gave  him  no  answer,  Pilate,  therefore,  saith  to 
Him:  Speakest  Thou  not  to  me?  Knowest  Thou  not 
that  I  have  power  to  crucify  Thee,  and  I  have  power  to 
release  Thee  ?  Jesus  answered,  Thou  shouldst  not  have  any 
'power  against  me,  unless  it  were  given  thee /rom  a6ove.''(9) 

1.  In  this  let  us  consider  first,  the  reason  of  Pilate's 
fear,  when  he  understood  that  our  Lord  Jesus  made  Him- 
self the  Son  of  God.  For  doubtless  the  great  virtues  that 
shone  in  our  Lord,  were  sufficient  to  induce  him  to  be- 
lieve that  He  spake  the  truth,  and  therefore  feared  much 
to  condemn  Him,  not  to  incur  the  divine  indignation.  O 
how  admirable  was  His  meekness  and  patience,  which  was 
able,  without  other  particular  miracles,  to  make  a  Gentile 
judge  believe,  how  perverse  soever,  that  a  man  so  afflicted 
and  so  evil  treated,  might  be  the  Son  of  the  living  God. 

Colloquy. — Grant  me,    0  good  Jesus,    to   imitate 
(8)  Rom.  ii.  15.  (9)  Joan.  xix.  8. 


ON  "ecce  homo,''  and  the  last  examination.        357 

these  Thy  virtues,  that  Thou  mayest  be  glorified  in 
me  by  reason  of  them.     Amen. 

2.  Ponder,  secondly,  the  pride  icith  which  this  wicked 
judge  loas  so  suddenly  possessed  in  upbraiding,  because 
our  Lord  gave  him  no  answer  to  that  he  asked  Him,  as  if 
he  had  felt  himself  touched  in  his  authority; — as  also  his 
presumption,  his  inflated  stateliness,  together  with  the 
ostentation  of  his  words,  to  make  himself  to  be  esteemed. 
All  which  is  proper  to  worldlings,  and  ought  to  be  very 
far  from  me,  if  I  will  follow  the  band  of  our  Lord  Jesus. 

3.  Thirdly,  above  all,  ponder  the  admirable  prudence  of 
Christ  our  Eedeemer,  both  in  holding  His  peace,  and  in 
speaking: — He  held  His  peace  in  this  case  where  words 
availed  not  for  his  defence;  but  He  spake  when  it  was  ne- 
cessary for  the  maintaining  of  the  honour  of  God,  and  for 
the  correction  of  this  insolent  judge,  who  presumed  so 
much  upon  his  power;  for  then  did  He  speak  as  freely  as 
if  He  had  not  felt  any  misery  at  all ;  and  that  which  He 
intended  to  say  was  this ; — "  Do  not  brag  of  the  power  thou 
hast,  which  is  not  of  thee,  but  is  from  heaven,  given  to 
thee  by  my  heavenly  Father,  without  whose  licence  and 
permission  thou  couldst  do  nothing  against  me."  In  this 
the  goodness  of  the  eternal  Father  wonderfully  shows 
itself,  who  gives  this  authority  against  His  own  Son,  to 
so  wicked  a  judge  for  our  good. 

Colloquy. — 0  sovereign  judge,  to  whom  the  hea- 
venly Father  has  given  power  to  judge  the  quick  and 
the  dead ;  I  give  Thee  thanks  that  Thou  hast  sub- 
jected Thyself  to  so  proud  a  judge,  who  boasts  of  his 
power,  whereas,  on  the  other  side,  he  is  so  fearful  a 
coward,  that  he  dares  not  use  the  same  :  deliver  me, 
sweet  Lord,  from  these  two  vicious  extremes,  that 
neither  pride  puff  me  up,  nor  pusillanimity  depress 
me.     Amen. 


358  MEDITATION   XXXVII. 

POINT    IV. 

By  reason  of  this  answer  of  our  Saviour,  Pilate  was  so 
much  the  more  desirous  to  deliver  Him,  but  the  chief 
priests  continued  to  urge  him  by  threats,  saying : — "  If  thou 
release  this  man,  thou  art  not  Ccesar^s  friend ;^\10)  as  much 
as  to  say, — "  If  thou  lettest  this  man  go,  we  will  accuse  thee 
before  Caesar  for  having  set  at  liberty  his  enemy,  and  Him 
that  made  Himself  King  to  the  prejudice  of  his  empire." 
Pilate,  terrified  with  this,  brought  our  Saviour  forth  the 
second  time,  and  said  to  them:  "Ecce  Eex  vester" — 
"  Behold  your  King." 

1.  These  words  may  be  considered, — i.  as  spoken  by 
Pilate  of  his  own  motion ;  or — ii.  as  proceeding  from  the 
Holy  Ghost,  who  moved  him  to  speak  them. 

i.  First,  Pilate  spake  them  hy  way  of  scorn: — "Behold, 
here  this  miserable  wretch,  whom  you  accuse  of  making 
Himself  a  king ;  see  here  that  He  is  neither  king,  nor  yet  is 
any  way  able  to  aspire  to  such  a  dignity;  He  is  but  a 
painted  king  only,  witness  this  crown,  this  sceptre,  this 
purple  with  which  He  is  adorned ;  take  pity  of  Him,  and 
do  not  believe  that  He  is  such  a  one  as  is  able  to  oppose 
Himself  against  Csesar,  or  to  displace  him  of  his  king- 
dom." 

Colloquy. — 0  King  of  heaven,  how  art  Thou  hum- 
bled amongst  men  in  the  figure  of  a  counterfeit  king, 
paying  by  this  humiliation  for  the  pride  and  ambition 
with  which  they  desire  to  reign !  A  king  of  Israel 
entering  into  battle,(ll)  put  off  his  royal  robes,  that 
so  being  disguised,  he  might  escape  the  death  his  ene- 
mies intended  against  him  alone,  without  making  ac- 
count of  any  other ;  but  Thou,  0  my  God,  true  King 
of  Israel,  dost  take  to  Thee  the  marks  and  name  of  a 
king,  on  purpose  to  yield  Thyself  up  to  death,  that  by 

(10)  Joan.  xix.  12.  (11)  3  Reg.  xxii.  30. 


ON  "  ECCE  HOMO,"  AND  THE  LAST  EXAMINATION.  359 

Thy  death  we  might  be  delivered  from  death.  Oh 
blessed  be  ^uch  a  King  who  loves  His  subjects  so  much 
jas  to  die  to  save  their  lives ;  let  me  die,  0  Lord,  a 
thousand  deaths,  that  Thou  mayest  live  in  me,  and 
that  I  may  ever  live  in  Thee.     Amen. 

ii.  Secondly,  the  Holy  Ghost  likemse  speaks  these  words 
to  the  Jews,  by  the  mouth  of  Pilate,  to  admonish  them  that 
they  had  theie  before  them  Him  whom  they  had  so  much 
desired. — "Ecce  Eex  vester" — "Behold  your  King," — 
whom  you  have  expected  so  many  ages ;  the  King  and  the 
Messiah  promised  by  the  prophets  for  your  salvation ;  the 
King  that  succeeds  in  the  house  of  David  with  a  sceptre  of 
equity,  whose  Kingdom  ought  to  be  eternal;  the  King 
anointed  of  Almighty  God  to  deliver  you  from  the  bon- 
dage of  the  Devil ;  here  I  present  Him  you,  behold  if  you 
know  Him,  and  desire  to  receive  Him  for  your  King." 

2.  Thirdly,  with  the  same  spirit  I  will  imagine  that  the 
same  words  are  spoken  to  me  and  to  all  the  faithful,  "  Ecce 
Rex  vester^^ — "  Behold  your  King,^'  holy  and  wise,  meek 
and  humble,  liberal  and  magnificent,  and  so  loving,  that 
for  your  sakes  He  is  in  this  pitiful  state  ill-treated  and 
tormented.  Behold  here  the  King  constituted  by  the 
eternal  Father(12)  over  the  Church  militant  and  trium- 
phant. King  of  heaven  and  earth.  King  of  glory,  and  an 
eternal  King,  whose  Kingdom  shall  be  infinite.  Consider, 
therefore,  O  my  soul,  whether  thou  wilt  receive  Him  for 
"thy  King,  and  do  the  homage  due  to  Him.  Consider 
whether  thou  disdainest  to  have  a  king  so  outraged  in 
outward  show ;  behold  if  thou  wilt  wear  His  livery,  and 
wait  always  upon  His  person,  seeing  this  King  is  come 
hither  for  thy  sake. 

Colloquy. — I  accept  of  Thee  most  willingly,  0  my 
King,  and  adore  Thee  for  my  King,  and  the  more  I 

(12)  Psal.  ii,  6. 


360  MEDITATION    XXXVII. 

behold  Thee  depressed,  so  much  the  more  do  I  esteem 
Thee.  Clothe  me,  I  beseech  Thee,  in  TRy  colours, 
since  it  is  an  exceedingly  great  honour  for  a  vassal  to 
be  clothed  like  his  king. 

POINT    V. 

The  high  priests  and  people  answered  to  this: — "Away 
with  Hira,  away  with  Him,  crucify  Him.  Pilate  saith  to 
them,  Shall  I  crucify  your  king?  The  chief  priests  an- 
swered, We  have  no  king^  hut  Ccesar^ (XZ) 

1.  First,  here  consider  the  incredible  rage  of  this  people, 
who  would  not  so  much  as  look  upon  our  Lord  Jesus. 
And,  therefore,  they  cried  out, — "Away  wdth  Him  out  of 
our  sight,  Crucify  Him  that  our  eyes  may  never  see  Him 
more^  make  away  with  Him  all  at  once,  and  do  not  make 
two  labours  of  it;"  in  which  they  fulfilled  that  which  the 
Wise  man  reports  of  them: — "Let  us^  therefore,  lie  in 
wait  for  the  just,  because  he  is  not  for  our  turn,  as  he  is 
contrary  to  our  doings,  and  upbraideth  us  with  transgres- 
sions of  the  law,  and  divulgeth  against  us  the  sins  of  our 
way  of  life.  He  boasteth  that  He  hath  the  knowledge  of 
God,  and  calleth  himself  the  Son  of  God.  He  is  become  a 
censurer  of  our  thoughts.  He  is  grievous  unto  iis,  even 
to  behold,  for  his  life  is  not  like  to  other  men's,  und  his 
ways  are  very  diiFerent."(14) 

Colloquy. — 0  the  Just  of  the  just,  our  most  just 
Saviour — most  behoveful  and  most  profitable  to  us, 
since  without  Thee  we  all  remained  unprofitable  and 
utterly  lost  for  ever ;  Thy  aspect  is  terrible  to  the 
wicked,  and  most  grateful  to  the  good  ;  the  rebeUious 
sinners  care  not  to  behold  Thee,  but  the  just  desire  to 
contemplate  Thee.  Let  me  never,  loving  Saviour, 
lose  the  sight  of  Thy  divine  face,  although  it  be  in 
this  sorrowful  figure,  which  for  my  sake  Thou  hast 

(13)  Joan.  xix.  15.  (14)  Sap.  ii.  12. 


ON  "  ECCE  HOMO,"  AND  THE  LAST  EXAMINATION.  36J 

taken  ;  for  in  beholding  Thee  in  this  sorrowful  condi- 
tion, I  shall  encourage  myself  to  imitate  Thy  labours, 
so  to  see  and  enjoy  Thee  afterwards  in  eternal  rest. 
Amen. 

2.  Consider  the  malice  and  blindness  of  this  people,  in 
rejecting  thus  the  true  King,  whom  God  had  given  them 
for  their  good,  and  to  accept  oT  a  tyrant  king,  who  depriv- 
ed them  both  of  goods  and  liberty, — things  that  they  so 
much  esteemed,  they  receiving  him  now  whom  they  so 
abhorred  before,  out  of  the  hatred  they  bore  to  our  Lord 
Jesus,  and  with  the  intention  of  excluding  Christ;  in  punish- 
ment of  which  wickedness  God  permitted  that  they  should 
both  lose  their  true  King  and  their  Messiah  also,  and  besides, 
that  the  earthly  king  whom  they  had  chosen,  should  band 
against  them,  and  both  raze  their  city  and  utterly  ruin 
and  destroy  them. 

3.  All  this  ought  I  to  apply  to  myself,  reflecting  with 
myself  how  many  times  I  leave  the  King  of  heaven  for  the 
king  of  earth,  and  for  some  little  points  of  fleeting  honour, 
living  in  such  a  manner  as  if  I  had  not,  or  that  there  were 
not,  any  other  king  than  Ceesar,  in  which  I  commit  an  in- 
tolerable injury  against  God,  as  did  this  perverse  and 
obstinate  nation. 

Colloquy. — O  most  sovereign  King,  I  am  infinitely 
sorry,  and  extremely  repent  having  so  often  forsaken 
and  offended  Thee.  When  I  was  of  the  world,  I  con- 
fess that  I  said  with  the  worldlings,  "  Non  habeo 
regem  nisi  Caisarem" — "  I  have  no  other  king  but 
Ca3sar ;"  but  henceforward,  gracious  Lord,  I  will  say 
that  for  my  part  I  will  have  no  other  king  than  Christ 
Jesus.  Thou  art  my  Caesar  and  my  King,  whom  I 
desire  to  obey  and  serve  with  all  my  heart,  and  if  I 
obe}^  the  kings  of  the  earth,  it  shall  be  in  regard  that 
Thou  so  commandest,  and  that  only  in  such  things  as 


362  MEDITATION  XXXVIII. 

Thou  shalt  like  of,  for,  as  for  other  matters  that  are 
in  any  way  derogating  from  Thy  holy  love,  "  Non 
habeo  regem  nisi  Caesar  em" — I  acknowledge  no  other 
king  but  Thee,  my  Lord  Jesus,  to  whom  be  all  honour 
and  glory,  for  ever  and  ever.     Amen. 


MEDITATION  XXXVIII. 

ON  THE  CONDEMNATION   OF  CHRIST  TO  THE   DEATH  OF  THE   CEOSS. 
POINT   I. 

"  And  as  he  was  sitting  in  the  place  of  judgment,  his 
wife  sent  to  him,  saying :  Have  thou  nothing  to  do  with 
that  just  man.  For  X  have  suffered  many  things  in  a 
dream  because  of  Him."  (I) 

Consider  here  that  these  visions  which  the  wife  of  Pilate 
suffered  in  her  sleep,  might  proceed  either  from  the  Devil^ 
or  else  from  a  good  angely  according  as  different  saints  con- 
template, from  both  which  ways  I  may  draw  out  matter  of 
Iprofit  for  myself. 

1.  I  may  consider  that  the  Devil,  seeing  the  strange 
meekness  of  our  Lord,  and  His  invincible  patience,  amidst 
so  many  injuries  and  torments,  began  now  to  suspect  that 
this  was  the  Messiah,  the  Son  of  God,  and  He  that  was  to 
destroy  his  kingdom;  that  for  this  reason  by  dreams  he 
frightened  the  wife  of  Pilate,  in  order  that  she  should  use 
all  means  possible  to  hinder  His  death,  imagining  that  by 
means  of  the  wife  he  might  persuade  the  husband  whatso- 
ever he  wished.  Here  we  may  see  how  worthy  of  great 
consideration  the  invincible  force  of  heroic  virtue  is,  seeing 
that  the  very  devils  themselves  stand  amazed  at  it,  who, 
as  the  apostle  St.  James  says,  both  "  believe  and  tremble ;" 
(2)  they  believe,  as  forced  through  evident  signs,  and  they 
(1)  Mat.  xxvii.  19.  (2;  Jac.  ii.  19. 


ON  THE  CONDEMNATION  OF  CHRIST.  363 

tremble  at  the  majesty  and  sanctity  of  that  which  they 
believe. 

Colloquy. — 0  that  all  men  so  beheld  the  virtues  of 
our  Lord  as  to  believe  in  Him,  and  to  respect  Him, 
but  yet  not  contenting  themselves  with  this  alone  as 
the  devils  do,  they  would  also  imitate  and  serve  the 
same  Lord. 

2.  Or,  I  may  also  consider  that  a  good  angel^  by  his  inspira- 
tion, spoke  in  sleep  to  this  woman,  telling  her  that  if  her 
Imsband  condemned  Christ,  he  himself  should  he  condemned, 
and  should  endure  terrible  calamities,  and  that  the  Hebrew 
nation  should  he  utterly  destroyed ;  besides  this,  the  angel 
represented  to  her  in  her  sleep  certain  fearful  visions,  so 
that  she  might  the  more  earnestly  persuade  her  husband 
to  set  Him  free,  and  for  this  cause  did  she  esteem  Him  to 
be  a  "just  man,"  and  intimated  so  much  to  her  husband 
in  her  letter,  saying: — "  Nihil  tibi,  et  justo  illi" — "  Have 
thou  nothing  to  do  with  that  just  man." 

Colloquy. — 0  just  man,  and  the  justifier  of  men, 
whose  justice  is  very  well  known  and  proved,  though 
for  all  this  it  be  not  received  nor  approved ;  justify 
me,  I  beseech  Thee,  with  Thy  justice,  and  give  me 
part  in  it,  for  without  Thy  company  I  cannot  live, 
neither  will  I  ever  forsake  it. 

POINT  II. 

"  Pilate,  seeing  that  he  prevailed  nothiEg,  but  that 
rather  a  tumult  w^as  made,  taking  water,  washed  his 
hands  before  the  people  saying:  I  am  innocent  of  the 
blood  of  this  just  man,  look  you  to  it.  And  the  whole 
people,  answering,  said :  His  blood  be  upon  iis,  and  upon 
our  children.'*  (3) 

1.   The  Evangelists  often  in  this  history  set  forth  to  us 

(3)  Mat.  xxvii.  24. 


364  MEDITATION  XXXVIII. 

the  innocence  of  our  Lord,  together  with  the  testimony  that 
Pilate  himself  gave  of  it,  to  make  us  remember  by  this, 
that  every  torment  He  endured  was  for  our  sins,  inviting 
us  by  this  to  have  the  more  compassion  of  our  innocent 
Lord,  as  also  to  deplore  our  sins,  by  reason  of  which  He 
suffered  so  grievous  pains. 

2.  Consider  the  furious  malice  of  this  Jewish  nation,  who 
violently  to  deprive  our  Lord  of  His  life,  and  to  shed  His 
blood,  would  offer  their  own,  together  with  their  children'^s, 
charging  themselves  with  those  punishments  that  the 
death  of  this  just  man,  imposed  so  unjustly,  deserved,  all 
wdiich  indeed  fell  upon  them,  in  regard  that  the  blood  of 
our  Lord  Jesus,  Avhich  was  able  to  give  life  even  to  those 
that  shed  it,  was  the  occasion  of  their  death,  they  persist- 
ing still  obstinate  in  their  rebellion.  But  I  will  say  to 
the  eternal  Father,  with  another  manner  of  spirit  than 
these, — "  O  Lord,  let  the  blood  of  Thy  most  innocent  Son 
light  upon  me,  and  upon  all  the  faithful,  to  cleanse  and 
sanctify  us.  I  do  here  offer  Thee  mine,  my  God,  desirous 
to  shed  it  for  His  sake,  who  has  shed  His  own  for  me. 

Colloquy. — 0  most  precious  blood  of  my  Saviour, 
do  not  come  upon  me  as  upon  these  rebels  to  confound 
me,  but  come  upotn  me  with  mercy,  to  wash  and  jus- 
tify me.  0  my  Redeemer,  permit  not,  I  beseech 
Thee,  that  I  wash  my  hands  with  water  as  Pilate  did, 
and  leave  my  soul  soiled  with  sin,  nor  that  doing  evil 
works,  I  seek  to  excuse  them  out  of  human  fear,  and 
to  wash  myself  in  outward  appearance,  imputing  to 
others  that  which  myself  a  sinner  have  committed. 

POINT   III. 

"  Then  he  released  to  them  Barabbas,  and  having 
scourged  Jesus,  delivered  Him  unto  them  to  be  cruci- 
fied." (4) 

(4)  Luc.  xxiii.  24;  Mat.  xxvii.  26. 


ON  THE  CONDEMNATION  OF  CHRIST.         365 

This  was  the  sentence  which  the  judge  gave  against  our 
Lord  Jesiis,  condemning  Him  to  the  death  of  the  cross, 
Concerning  which  sentence: — 

1.  Consider,  first,  how  unjust  and  C7'uel  it  was,  seeing 
that  the  judge  himself  acknowledged  His  innocency,  testi- 
fying the  same  not  only  in  words,  but  also  with  this 
exterior  ceremony  of  washing  his  hands;  and  notwith- 
standing all  this,  moved  with  a  worldly  fear,  that  the 
Jews  would  accuse  him  to  Caesar,  he  pronounced  this  sen- 
tence, for  human  respect  trampling  justice  under  his  feet. 
This  sentence  was  likewise  cruel,  in  regard  that  knowing 
well  that  the  high  priests  accused  our  Lord  out  of  mere 
envy^  desiring  for  hatred  to  have  Him  crucified  upon  the 
cross,  yet  he  would  deliver  Him  over  to  their  pleasure, 
following  herein  not  reason,  nor  the  laws  of  justice  nor 
mercy,  but  the  will  of  the  furious  and  malicious  people^ 
that  could  no  way  content  themselves  with  less  than  such 
a  death. 

Colloquy. — 0  sweet  Jesus,  I  will  not  deliver  Thee, 
nor  anything  that  is  Thine,  into  the  hands  of  so  cruel 
a  tyrant  as  mine  own  self-will,  but  will  that  myself, 
and  all  mine,  be  wholly  resigned  unto  Thine,  since  my 
proper  will  is  so  cruel,  that  it  will  not  cease  until  it 
has  crucified  Thee  once  again  in  me  by  sin,  but  Thine 
is  so  merciful,  that  it  will  deliver  me  from  death  by 
Thy  grace. 

2.  Consider  the  great  satisfaction  of  the  people,  and  the 
shouts  they  cast  forth  when  they  saw  this  sentence  pro- 
nounced, congratulating  one  another  that  they  had  so  well 
brought  their  intention  to  pass,  which  no  doubt  doubled 
the  injury  done  to  our  Lord,  who  then  gave  ear  to  all 
this. 

3.  But  above  all,  consider  more  devoutly  how  this  sen- 
tence being  intimated  to  our  Lord  Jesus,  although  He  saw 


306  MEDITATION    XXXVIIT, 

well  that  it  was  most  unjust  on  the  judge's  part,  consider- 
ing, notwithstanding,  that  it  came  from  the  ordination  of 
the  eternal  Father,  for  the  salvation  of  the  world.  He  pre- 
sently accepted  it  most  willhigly^  without  either  appealing, 
supplicating,  or  else  complaining  of  the  outrageous  wrong 
they  did  to  Him,  and  without  murmuring  against  the 
judge  or  his  officers,  but  offered  Himself  freely  to  undergo 
the  execution  of  it  for  our  good  and  advantage,  abandon- 
ing Himself  by  this  His  tender  will  to  the  enraged  will  of 
His  enemies,  that  they  should  execute  upon  Him  Pilate's 
sentence. 

Colloquy. — I  give  Thee  humble  thanks,  0  most 
meek  Redeemer,  for  this  Thy  frank  heart,  with  which 
Thou  didst  accept  a  sentence  so  unjust  and  cruel,  for 
the  delivering  of  me  from  that  just  sentence  of  eternal 
condemnation  that  was  pronounced  against  me.  Dear 
Lord,  with  what  shall  I  repay  this  good  will  ?  Behold 
here  I  give  Thee  my  will  for  the  entire  fulfilling  of 
Thine,  and  I  am  prepared  to  accept  whatsoever  sen- 
tence of  torments,  shall  by  Thy  ordination  or  permis- 
sion at  any  time  be  pronounced  against  me  :  help  me^, 
therefore,  with  Thy  holy  grace,  that  neither  through 
fear  nor  pusillanimity  I  omit  to  accomplish  that  which 
Thou  shalt  command  me,  nor  that  I  be  defective  in 
the  office  with  which  Thou  hast  encharged  me. 
Amen. 

4.  Fourthly,  I  may,  moreover,  piously  contemplate 
that  some  one  of  the  disciples  who  was  secretly  there 
amongst  the  rest,  werU  with  this  news  to  our  Blessed  Lady, 
recounting  to  her  the  pitiful  condition  in  which  he  had 
seen  her  Blessed  Son,  whom  he  had  left  now  condemned 
to  the  death  of  the  cross ;  with  which  news  her  heart  was 
pierced,  wounded,  and  tormented,  more  than  can  be  said 
or  imagined;  yet,  notwithstanding,  with  rare  resignation  to 


ON   CHRIST  CARRYING  THE  CROSS.  367 

tlie  divine  will,  she  assented  to  the  sentence,  knowing  well 
that  her  Son,  to  conform  Himself  to  the  will  of  His  Fa- 
ther, would  entirely  accomplish  it. 

Colloquy. — 0  most  sovereign  Virgin,  fortify  thy 
heart,  since  thy  presence  is  requisite  at  this  sacrifice, 
to  offer  up  to  the  eternal  Father,  that  which  thou  hast 
received  at  His  hands.  And  if  the  sorrowful  tidings 
so  much  afflict  thee  which  thou  hearest  with  thine 
ears,  much  more  afflictions  will  the  sorrowful  spectacle 
cause  thee,  which  thou  shalt  behold  with  thine  eves. 


MEDITATION  XXXIX. 

ON  Christ's  cakktage  of  his  ckoss  upon  his  shoulders,  and  the  occubrences 

UNTIL  HE  CAME  TO  THE  MOUNT  OF   CALVABT. 
POINT    I. 

The  sentence  being  pronounced  and  accepted  of,  the 
soldiers  did,  by  the  commandment  of  the  judge,  three  re- 
markable things  to  our  Lord  Jesus. 

1.  The  first  was,  ''^take  off  the  cloak  from  Him,  and  put 
on  Him  His  own  garments^'''' (l)  that  so  He  might  be  the 
better  known ;  but  we  do  not  read  that  they  took  off  the 
crown  of  thorns,  but  left  it  still  fixed  on,  not  to  give  Him 
any  solace  or  assuagement. 

Colloqwj. — 0  sweet  Jesus,  how  well  hast  Thou  re- 
presented the  person  of  a  true  king,  and  for  this  cause 
do  they  leave  the  crown  still  standing  upon  Thy  head, 
which  represents  the  perpetuity  of  Thy  Kingdom. 
Now  is  it  time  that  Thou  represent  the  person  of  a 
thief  and  malefactor,  though  Thou  be  none,  bearing 
the  ensigns  of  true  thieves  and  malefactors.  Instead 
of  the  hollow  reed  that  they  take  out  of  Thy  hands, 

(1)  Mat.  xxvii.  31 ;  Marc.  xv.  21. 


368  MEDITATION   XXXIX. 

Thou  art  to  embrace  the  wood  of  the  cross,  and  in 
company  of  thieves  to  go  forth  to  die  with  them 
upon  it. 

We  may  also  ponder,  the  injurious  words  that  these 
cursed  wretches  gave  to  our  Lord,  as  to  a  man  condemned 
for  heinous  crimes,  and  the  cruelty  they  used  in  dragging 
and  pulling  Him  into  the  hall,  where  He  had  been  scourged, 
to  divest  Him,  giving  Him  back  His  bloody  clothes  that 
He  might  put  them  on  again ;  which  contained  a  mystery : 
for,  as  our  Lord  Jesus,  to  carry  His  cross,  stripped  Him- 
self of  those  clothes  that  were  none  of  His,  and  with  which 
He  had  been  clothed  in  the  house  of  Herod  and  Pilate, 
and  put  on  His  own  again ; — so  I,  to  carry  my  cross  and 
imitate  Him,  will  strip  myself  of  all  the  vicious  customs  of 
the  world  and  the  flesh,  and  will  clothe  myself  with  tho^e 
that  are  proper  to  our  Lord  Jesus,  by  Avhich  I  shall  l)e 
known  and  held  for  His  disciple,  especially  with  meekness, 
patience,  mercy,  and  the  boAvels  of  charity. 

2.  The  second  thing  they  did  was,  to  drag  to  that  place 
the  loood  of  the  cross,  being  very  great,  and  very  weighty. 
Where  I  will  ponder,  what  our  Lord  said  and  thought  in 
His  heart  when  He  saw  the  same ; — how  He  rejoiced  in  it 
interiorly,  and  said  with  much  greater  alacrity  than  after- 
wards did  Blessed  St.  Andrew: — "Salve  Crux  preciosa,  diu 
disiderata,  solicite  amata,  sine  intermissione  quaesita,  et 
aliquando  cupienti  animo  preparata" — "  Hail,  noble  cross, 
long  desired,  carefully  loved,  incessantly  sought,  and  at 
the  length  prepared,  for  Him  who  desires  to  be  fastened 
on  thee;  come,  let  me  embrace  thee  in  mine  arms,  seeing 
that  thou  art  to  receive  me  into  thine.  Come,  and  I  will 
with  my  mouth  give  to  thee  a  kiss  of  peace,  for  upon  thee 
will  I  repose  my  head,  and  will  sleep  in  peace  the  last 
slumber  of  death."  0  with  what  tenderness  did  our  Lord 
embrace  His  cross,  sanctifying  the  same  with  that  first 


ON  CHRIST  CARRYING  THE  CROSS.  369 

embracement ! — how  joyfully   did  He   take  it   into  His 
hands  and  laid  it  upon  His  afflicted  shoulders ! 

Colloquy. — 0  sweet  Jesus,  give  me  grace  to  behold 
Thy  cross  with  the  like  eyes,  and  to  embrace  the  same 
with  the  like  love,  and  to  search  after  it  with  this 
desire,  glorying  in  the  cross  without  ever  reposing 
myself,  until  I  die  upon  the  same. 

3.  The  third  thing  was,  to  cause  to  he  fetched  out  of 
prison  two  thieves,  that  they  should  be  joined  with  Him  in 
the  way  to  execution,  as  St.  Luke  says,  and  that  they 
should  die  all  three  together:  which  thing  redounded  to 
the  great  disgrace  of  our  Saviour,  who  thereby  was  re- 
puted for  a  thief  and  malefactor.  Oh  with  what  different 
eyes  did  these  thieves  behold  their  crosses,  trembling  at 
the  very  sight  of  them,  and  shutting  their  eyes  not  to  see 
them !  These  loved  the  fault,  but  abhorred  the  pain ;  but 
our  loving  Jesus  loved  the  pain,  and  abhorred  the  fault ; — 
these  fled  from  the  pains  due  to  their  own  sins,  but 
Christ  accepted  the  pains  which  were  due  to  other  men's 
sins. 

Colloquy. — I  give  Thee  humble  thanks,  my  sweet 
Saviour,  for  the  willingness  with  which  Thou  didst 
embrace  the  pain  of  the  cross,  without  the  fault,  to 
deliver  me  from  it.  Change  my  heart  like,  to  Thine, 
that  seeing  I  have  with  these  thieves  committed  the 
crimes,  I  may  accept  with  Thee  of  the  pains  I  have 
deserved  for  them,  and  may  offer  myself  with  charity 
to  support  the  pains  due  to  others,  suffering  for  the 
good  of  my  neighbour,  some  little  of  that  much  which 
Thou  hast  suffered  for  them.     Amen. 

POINT   II. 

Our  Lord  Jesus  "  bearing  His  own  cross,"  "  -went  forth 
to  that  place  which  is  called  Calvary."(2) 

(2)  Joan.  xix.  17. 
Vol.  IV.— 24. 


370  MEDITATION    XXXIX, 

1.  Upon  tills  touching  passage  consider,  first,  the  great 
shame  that  our  Lord  suffered  in  this  first  issuing  forth  of 
the  house  of  Pilate,  laden  with  His  cross  between  two  no- 
torious thieves,  with  the  noise  of  Serjeants  and  criers  who 
proclaimed  His  misdeeds,  with  a  great  concourse  of  people, 
great  numbers  running  to  behold  this  spectacle. 

O  angels  who  behold  this  ignominious  coming  forth  of 
our  Lord,  why  do  not  you  come  forth  of  heaven  to  publish 
its  cause,  and  to  defend  His  reputation  !  O  eternal  Fa- 
ther, what  dost  Thou,  beholding  Thy  Son  issuing  forth, 
laden  with  the  wood  of  the  cross,  whereon  He  is  to  be 
crucified?  Goest  Thou  forth  like  another  Abraham  with 
his  son  Isaac,  bearing  in  Thy  hands  the  fire  and  knife 
with  which  this  sacrifice  is  to  be  offered  ?(3)  O  fire  of 
love,  who  so  burnest  in  the  heart  of  the  Father,  that  Thou 
dost  make  Him  to  unsheath  the  sword  of  His  justice  upon 
His  Son,  whom  He  sacrificed  and  put  to  death  to  give  life 
to  the  sinner!  inflame  me,  dear  Lord,  with  this  fire,  that 
I  may  love  Him  who  has  so  greatly  loved  me; — smite  me 
wdth  this  sword,  so  that  there  may  die  in  me  that  which  is 
displeasing  to  Thee,  But  my  God,  what  is  the  cause  that 
Thou  goest  not  forth  with  Thy  Son  by  night,  as  Abraham 
did,  and  only  with  two  of  His  own  servants, — but  in  the 
midst  of  the  day,  with  a  great  multitude  of  people  to  see 
this  sacrifice?  O  fire  of  love,  which  dost  burn  and  give 
light,  and  desirest  that  thy  works  enlighten  and  enflame, 
like  the  sun  at  noonday! 

Colloquy/. — Discover  to  me,  Lord,  I  beseech  Thee, 
the  excessive  charity  of  the  Father,  and  the  profound 
humility  and  obedience  of  the  Son,  that  I  may  glory 
in  their  indignities,  and  embrace  them  with  love,  in 
the  presence  of  all  the  world.     Amen. 

(3)  Gen.  xxii.  3. 


ON  CHRIST  CARRYING  THE  CROSS.  371 

2.  Consider  the  intolerable  affliction  and  pain  that  the 
feeble  body  of  mir  Loi^d  Jesus  endured^  bearing  this  so  heavy 
burden, — how  oft  did  He  stumble  and  stoop  to  His  knees 
with  its  weight,  by  reason  that  His  body  was  greatly 
weakened  with  His  former  torments !  — How  did  He  sweat 
for  anguish,  overladen  with  the  weight  of  this  wood!  how 
did  He  water  the  streets  with  the  blood  that  ran  trickling 
down  from  His  wounds,  oppressed  and  pressed  out  with 
this  tree  of  the  winepress,  that  so  sore  crushed  them !  O 
blood  of  the  living  God,  blood  of  inestimable  value,  min- 
gled with  the  dirt  of  the  highways,  and  trodden  under  the 
feet  of  wretched  men!  0  angels  of  heaven,  why  come  you 
not  to  gather  up  this  precious  blood  ?  How  help  you  not 
this  bloodless  Lord,  to  support  so  painful  a  burden? 

Colloquy. — 0  sweet  Jesus,  that  I  could  bear  the 
same  upon  my  shoulders,  that  Thine  might  receive 
some  kind  of  ease  I  But  I  perceive,  0  Lord,  that  it 
must  needs  be  the  shoulder (4)  of  God  that  must  bear 
the  same ;  upon  it  it  is  that  Thou  wilt,  according 
to  the  words  of  the  prophets,  lay  the  principality  and 
empire,  which  began  by  Thy  cross,  and  the  "  key  of 
the  house  of  David, "(5)  to  open  to  us  the  gates  of 
heaven,  which  had  been  until  then  fast  locked  against 
us. 

3.  Our  Lord  Jesus  much  more  felt  the  burden  of  our 
sins  than  the  iveight  of  the  cross ;  for  if  the  prophet  David 
said  that  his  sins  were  insupportable,  saying: — "Because 
my  iniquities  are  gone  over  my  head,  and  as  a  heavy  bur- 
den are  become  heavy  upon  me;"(G} — how  much  heavier 
was  the  burden  of  the  sins  of  all  mankind,  past,  present, 
and  to  come,  all  borne  by  this  our  Lord,  as  the  prophet 
Isaiah  says, — "  All  we  like  sheep  have  gone  astray;  every 

(4)  Is.  ix.  6.  (5)  Is.  xxii.  22.  (6)  Psal.  liii.  9;  xxxvii.  5. 


372  MEDITATION  XXXIX. 

one  hatli  turned  aside  into  his  own  way,  and  the  Lord  hath 
laid  upon  Him  the  iniquity  of  us  all."(7) 

Colloquy. — My  sins,  0  sweet  Jesus,  are  that  which 
makes  Thee  to  bow  down  Thy  shoulders ; — I  am  the 
strayed  sheep,  and  Thou  art  led  like  a  sheep  to  the 
shambles  of  mount  Calvary,  there  to  be  sacrificed  for 
my  sins.  Oh  that  I  had  never  committed  them,  to 
have  lightened  Thee  by  so  much  of  this  burden.  But, 
seeing  that  by  my  fault  I  was  the  cause  of  it,  it  is  only 
reasonable  that  I  endure  a  part  of  the  pain,  and  that 
I  lay  upon  my  back  the  cross  that  I  have  deserved. 
I  here  offer  myself,  dear  Lord,  to  bear  mine,  as  Thou 
hast  borne  Thine. 

POINT   III. 

Our  Lord  Jesus,  going  now  on  His  way,  with  His  cross 
upon  His  shoulders,  "  They  laid  hold  of  one  Simon,  of 
Gyrene,  coming  from  the  country;  and  they  laid  the  cross 
on  him  to  carry  after  Jesus." (8) 

1.  Upon  this  passage  consider,  first,  the  great  weariness 
that  our  Lord  endiired  in  this  war/,  whence  His  enemies 
took  an  occasion  of  laughing  at  Him,  for  the  weakness  He 
there  showed,  as  He  that  had  formerly  called  Himself  the 
Son  of  God,  and  who  in  the  space  of  three  days  could  erect 
that  huge  frame  of  the  whole  Temple ;  all  which  our  Lord 
endured  with  admirable  patience,  till  the  chief  priests, 
fearing  lest  He  should  die  by  the  way,  caused  the  cross  to 
be  taken  from  Him,  not  to  ease  Him  by  so  doing,  but  out 
of  a  great  desire  that  they  had  to  have  Him  crucified  on 
it.  Hence  I  will  take  comfort  in  my  fatigues,  and  in  the 
cross  that  shall  fall  to  my  lot,  be  it  ever  so  heavy,  confid- 
ing in  the  mercy  of  our  Lord  Jesus,  who  will  furnish  me 
with  strength  to  bear  it,  calling  to  mind  for  this  purpose 
that  which  St.  Paul  says  concerning  our  "  tribulation,  (as 
(7)  Is.  liii.  6.  (8)  Luc.  xxiii.  26. 


ON  CHKIST  CARRYING  THE  CROSS.  373 

his  woids  are,)  which  came  to  us  in  Asia,  that  we  were 
■pressed  out  of  measure  above  our  strength,  so  that  we  were 
weary  even  of  life.  But  we  had  in  ourselves  the  answer 
of  death,"that  we  should  not  trust  in  ourselves,  but  in  God, 
who  raiseth  the  dead,  who  hath  delivered,  and  doth  deliver 
us  out  of  so  great  dangers,  in  whom  we  hope  that  He  will 
yet  also  deliver  us."  (9) 

2.  Consider,  moreover,  that  although  our  Lord  could 
have  carried  His  cross  alone  to  the  mount  Calvary,  forcing 
His  flesh  miraculously,  yet  He  would  not  make  use  of  this 
power,  but  would  rather  that  the  cross  should  be  given  to 
another  that  should  bear  it  after  Him, — to  signify,  that 
the  cross  which  He  was  to  impart  to  His  faithful,  they 
w^ere  to  bear,  after  His  example,  fulfilling  that  which  He 
had  said: — "  If  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me."  (10) 

Colloquy. — 0  good  Jesus,  seeing  that  Thou  goest 
before,  and  dost  first  carry  so  heavy  a  cross  that  makes 
Thee  bend  to  Thy  knees,  is  it  much  if  I  carry  mine 
after  Thee,  assisted  with  the  strength  that  Thou  wilt 
give  me  to  bear  the  same  ?  Lord,  the  cross  that  I 
carry  is  Thine,  and  mine  ; — Thine,  inasmuch  as  Thou 
hast  borne  it  first,  and  that  by  Thy  decree  it  comes 
upon  us,  and  for  Thy  sake  we  carry  it ; — nevertheless 
it  is  also  mine,  because  Thou  hast  hewed  and  adapted 
it  to  the  proportion  of  my  forces,  and  that  it  is  for  my 
advantage,  for  Thou  wouldst  never  give  me  Thy  cross 
but  to  make  me  partaker  of  the  glorious  fruits  that 
proceed  from  it. 

3.  Consider  that  there  was  nobody  found  who  icoitld  hear 
the  cross  of  our  Lord  Jesus,  nor  assist  Him  in  this  labour, 
seeing  that  the  Jews  held  it  for  a  kind  of  malediction,  and 
.for  an  irregularity,  so  much  as  to  touch  the  cross,  because 

(9)  2  Cor.  i.  8. 
(10)  Mat.  xvi.  24;  Luc.  ix.  23;  Marc.  viii.  34. 


374:  MEDITATION  XXXIX. 

according  to  the  law,  whosoever  died  upon  it  was  "  accurs- 
ed," (11)  besides  the  Gentile  soldiers  reputed  it  an  infamy, 
and  among  the  disciples  and  friends  of  our  Saviour  nobody 
presented  himself  to  bear  the  same,  because  they  were 
stricken  and  daunted  with  fear,  so  that  they  were  con- 
strained to  force  a  stranger  that  then  passed  by  to  bear 
the  same. 

In  this  is  represented  the  different  sorts  of  persons  that 
fly  from  the  cross  of  Christ,  some  because  they  believe  not 
the  virtue  that  God  has  placed  in  it,  such  are  infidels, — 
others  because  they  hold  it  for  an  infamy,  and  against  their 
reputation,  as  the  proud  and  ambitious, — others  for  fear  of 
the  pain  there  is  in  bearing  it,  against  their  sensuality,  as 
the  voluptuous  and  fleshly.  Oh  that  He  would  give  foun- 
tains of  tears  to  mine  eyes,  to  weep  with  St.  Paul  for  so 
many  in  the  world,  who  are  "  enemies  of  the  cross  of 
Christ,  whose  end  is  destruction,  whose  God  is  their  belly, 
whose  glory  is  in  their  shame."  (12) 

Colloquy. — 0  King  of  glory,  permit  not,  I  beseech 
Thee,  that  I  be  an  enemy  of  the  cross,  lest  by  this  I 
become  Thine  enemy  also.  I  will  not  make  a  God  of 
my  belly,  nor  yet  of  worldly  glory,  but  of  Jesus  Christ 
crucified  ;  His  cross  shall  be  all  my  joy  and  my  glory, 
and  being  a  friend  to  the  cross,  I  shall  be  likewise  a 
friend  to  Him  that  died  on  it. 

4.  We  all  of  us  naturally  abhor  the  cross,  and  there  is 
none  to  be  found  to  bear  the  same,  if  he  be  not  in  a  man- 
ner forced  to  it,  (13)  like  Simon  of  Cyrene,  but  after  a 
different  manner, — for  some  bear  it  with  patience  and 
without  merit, — others  with  patience  and  merit,  making  a 
virtue  of  necessity,  as  this  Cyrenean  did, — but  others 
there  are  that  are  sweetly  forced  by  an  efficacious  inspira- 

(11)  Deut.  xxi.  23.  (12)  Phil.  iii.  18. 

•  (13)  S.  Ber.  ser.  34,  in  Cant,  et  infra  medit.  liii. 


ON  CHRIST  CARRYING  THE  CROSS.  375 

tion  of  God  Himself,  and  of  His  grace,  by  wliicli  they  sur- 
mount the  repugnancy  and  inclination  of  the  flesh,  and 
•with  promptitude  of  spirit  undergo  the  cross,  glorying  with 
St.  Paul,  and  rejoicing  in  the  bearing  of  the  same  at  all 
times,  and  in  all  places. 

^  Colloquy. — 0  sweet  Saviour,  who  wilt  not  force  any 
one  to  carry  Thy  cross  against  his  will,  and  therefore 
hast  said,—*'  If  any  man  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross  daily,  and  follow 
me,"  seeing  that  my  flesh  repines  and  murmurs  to 
carry  it,  let  Thy  grace,  I  beseech  Thee,  prevent  me 
to  compel  me  to  it,  willingly  to  embrace  Thy  cross  by 
following  Thee,  seeing  that  Thou  hast  so  willingly 
carried  it  for  the  love  of  me.     Amen. 

POINT  V. 

]\Ioreover,  mark  well  the  circumstance  of  this  man  that 
carried  the  cross  of  our  Lord,  and  draw  out  thence  the 
mystical  sense,  for  they  did  not  happen  casually,  or  by 
chance. 

1.  The  first  is,  that  this  marCs  name  was  Simon,  which  sig- 
nifies ^'■obedient,'''' — to  show  that  the  virtue  of  obedience  con- 
sists in  overcoming  the  repugnance  of  our  proper  will,  in  ac- 
cepting the  cross  that  God  shall  send  us,  after  whatever 
manner  it  be,  and  that  the  obedient  are  those  that  ease  our 
Saviour  and  His  substitutes,  but  the  disobedient  are  heavy 
upon  them,  and  make,  as  the  apostle  says,  that  they  carry 
their  crosses  sad  and  mourning.  (14) 

Colloquy. — 0  most  sweet  Jesus,  who  by  obedience 
didst  take  to  Thee  Thy  cross,  and  of  Thyself,  didst 
freely  humble  Thyself,  becoming  obedient  even  to  die 
upon  the  same,  seeing  that  Thou  dost  so  much  love 
obedient  persons,  that  Thou  wouldst  not  give  Thy 
cross  to  any  other  than  to  him  that  bore  the  name  of 

(l4)Heb.xiii.l7. 


376  MEDITATION  XXXIX. 

obedient :  give  me,  I  beseech  Thee,  this  excellent 
virtue,  with  which  I  may  submit  myself  wholly  to  Thy 
ordination,  doing  and  enduring  whatsoever  shall  pro- 
ceed from  the  same,  although  it  be  a  heavy  cross  to 
me.     Amen.  t 

2.  The  second  circumstance  is,  that  he  was  a  strmiger, 
and  "  was  coming  out  of  the  country''''  to  Jerusalem, — to  sig- 
nify, that  those  who  are  to  meet  with  our  Lord  Jesus  in 
their  way,  and  be  made  worthy  to  carry  His  cross,  ought  to 
resolve  with  themselves  to  live  like  pilgrims,  to  forsake 
the  world  with  her  wild  and  savage  customs,  directing 
their  steps  and  their  works  towards  the  heavenly  Jerusa- 
lem; and,  therefore,  if  I  will  live  after  this  manner,  I 
shall,  when  I  think  least  of  it,  meet  with  our  Lord  Jesus, 
who  will  make  me  worthy  to  suffer  with  Him,  and  for 
Him.  Oh,  happy  encounter  to  meet  with  Jesus  carrying  His 
cross!  Oh  that  I  were  so  happy  as  that  He  might  meet 
me  in  the  way  thus  laden,  and  that  He  would  lay  upon 
my  shoulders  the  cross  that  He  carried  upon  His  own. — 
That  apostle,  likewise,  was  called  Simon,  who  going  out 
of  Eome  met  with  our  Lord  Jesus,  and  who  as  He  then 
told  him,  went  to  that  city,  there  to  be  crucified  the  second 
time. 

Colloquy. — 0  my  Saviour,  let  us  go  together,  and 
let  us  both  carry  the  cross ;  but  yet  let  it  not  be  as 
Simon  of  Gyrene  did,  who  carried  it  only,  but  did  not 
die  upon  it,  but  as  Simon  Peter,  who  was  crucified  with 
Thee,  Thou  being  first  crucified  in  him. 

3.  Finally,  as  the  labour  of  Simon  of  Cyrene  lasted  but  a 
little,  yet  the  memory  both  of  him  and  his  children  remains 
in  the  Church  to  this  present  day,  as  of  persons  so  remark- 
able for  their  virtue,  that  St.  Mark  calls  them  by  their 
names, — Alexander  and  Rufus; — even  so  they  that  bear 
the  cross  of  our  Saviour,  however  they  begin  to  carry  it 


ON  CHEIST  CARRYING  THE  CROSS.  377 

by  constraint,  yet  undergoing  the  same  patiently,  and  with 
a  willing  mind,  their  labour  will  speedily  pass  away,  but 
their  glory  will  endure  for  ever,  because  he  that  bears  the 
cross  with  our  Lord  Jesus,  will  reign  with  Him  in  glory 
eternally. 

POINT  V. 

"  And  there  followed  Him  a  great  multitude  of  people, 
and  of  women,  who  bewailed  and  lamented  Him.  But 
Jesus  turning  to  them,  said:  Daughters  of  Jerusalem, 
weep  not  over  me,  but  w^eep  for  yourselves,  and  for  your 
children.  For  behold,  the  days  shall  come  wherein  they 
will  say :  Blessed  are  the  barren,  and  the  wombs  that  have 
not  borne,  and  the  paps  that  have  not  given  suck.  Then 
shall  they  begin  to  say  to  the  mountains:  Fall  upon  us, 
and  to  the  hills.  Cover  us.  For  if  in  the  green  wood  they 
do  such  things,  what  shall  be  done  in  the  dry?"  (15) 

1.  Upon  this  passage  consider,  first,  the  divers  ends  of 
those  that  followed  Christ  our  Lord; — some  to  crucify  Him, 
as  the  soldiers  and  executioners, — others  to  mock  Him  and  to 
rejoice  at  His  death,  as  the  priests  and  their  officers, — others 
of  curiosity  to  see  so  strange  a  spectacle, — and  others  for 
acquaintance  sake,  and  of  a  kind  of  friendship  they  bore  to 
our  Lord,  weeping  of  a  natural  compassion  for  the  pains 
and  torments  He  endured; — but  none  of  all  these  followed 
Him  to  help  Him  to  carry  His  cross,  nor  with  any  desire 
to  die  with  Him,  according  to  that  which  He  had  said: — 
"  Si  quis  vult  venire  post  me,"  &c. — "  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross 
daily  and  follow  me." 

Colloquy. — 0  good  Jesus,  give  me  grace  to  follow 
Thee,  not  as  this  troop  of  people,  but  in  the  same 
manner  that  Thou  desirest  to  be  followed,  embracing 
Thy  cross  to  die  with  Thee  upon  it. 

(15)  Luc.  xxiii.  27. 


378  MEDITATION  XXXIX. 

2.  Uur  i^ora,  even  in  the  midst  of  sucn  a  troop  of  people, 
and  in  the  heat  of  so  great  contempts  and  disgraces,  still 
preserved  His  divine  authority;  and  so  turning  Himself 
back  towards  the  women  that  followed  Him  weeping,  He 
taught  them  how  to  weep  with  more  perfection,  saying  to 
them: — "Weep  not  over  me,  but  weep  for  yourselves;"  in 
which  words  He  does  not  forbid  to  lament  His  Passion, 
because  reason  would  that  each  one  should  bewail  it,  but 
the  manner  of  bewailing  it  onli/  of  a  human  cotnpassion,  and 
forgetting  the  cause  for  which  He  suiFers,  which  is  our  sins, 
as  if  He  had  said: — "  Do  not  so  much  weep  for  me,  and  for 
what  I  endure,  but  for  yourselves,  and  for  your  sins,  and  the 
sins  of  your  children,  which  are  the  cause  of  this  my  Pas- 
sion." 

Colloquy. — 0  most  excellent  master,  who  amidst  so 
many  pains  dost  not  forget  to  do  Thy  office,  teach  me, 
I  beseech  Thee,  how  to  weep  for  Thee,  and  for  myself, 
as  also  for  my  neighbour  ; — over  lliee,  bewailing  the 
torments  Thou  dost  suffer  for  my  sake ;  for  myself, 
lamenting  for  having  so  grievously  offended  Thee ; 
for  my  neighbours,  bewailing  their  sins,  as  Thou  hast 
often  bewailed  them. 

3.  Ponder,  thirdly,  the  infinite  charity  of  our  Lord^  who 
forgetting  His  own  pains,  will  that  we  lament  ours,  with 
those  of  our  neighbours,  especially  the  punishments  of 
those  that  make  not  their  benefit  of  His  Passion  and  death, 
for  the  obtaining  pardon  of  their  sins,  and  for  this  cause  it 
is  that  He  pronounces  that  fearful  sentence: — "If  in  the 
green  wood  they  do  these  things,  what  shall  be  done  in 
the  dry?"  That  is,  "  if  I  that  am  a  green  and  fruitful  tree 
feel  the  terrible  chastisements  of  the  divine  justice  for 
other  men's  sins,  how  will  the  same  justice  punish  the  sin- 
ners themselves,  who  are  dry  and  barren  wood,  for  their 
own  sins?     If  the   innocent   person  has  been  scourged, 


ON  CHRIST  CARRYING  THE  CROSS.  379 

buffeted,  crowned,  and  mocked,  and  that  I  go  now  to  be 
nailed  to  tbis  cross  where  I  shall  be  fed  with  gall,  what 
shall  become  of  sinners  ?  What  whips,  what  thorns,  what 
buffets,  what  scorns,  what  gall,  and  torments  will  fall  upon 
them,  when  they  shall  have  received  their  judgments?" 
O  my  soul,  dost  thou  not  tremble  at  the  fearful  punish- 
ment that  is  prepared  for  thee,  if  thou  art  a  dry  tree?  If 
thou  art  not  moved  to  bewail  thy  sins,  behold  what  thy 
God  has  endured  for  them.  Move  thyself  to  see  how 
much  thou  art  to  suffer,  if  thou  dost  not  make  thy  benefit 
of  that  which  He  has  suffered  for  thee.  If  thou  art  not 
awakened  with  the  amiable  voice  of  mercy,  which  the 
blood  of  our  Lord  Jesus  sends  forth  shed  with  so  great 
love,  at  least  awake  thyself  with  the  cries  of  justice, 
which  cries  out  against  rebels  from  the  same  blood,  pour- 
ed forth  with  so  great  pain. 

Colloquy, — 0  eternal  Father,  appease  Thy  wrath 
by  the  Passion  of  Thy  innocent  Son :  let  Thy  justice 
be  satisfied  by  the  fruits  that  proceed  from  this  tree  of 
life  ;  and  although  I  deserve  to  be  cut  down  like  a  dry 
tree,  and  to  be  cast  into  the  fire  of  hell,  I  most  humbly 
beseech  Thee,  by  His  mercies,  that  Thou  wilt  vouchsafe 
to  graft  me  anew  in  Him,  that  so  I  may  bring  forth 
fruits  worthy  of  eternal  life.     Amen. 

POINT    VI. 

Consider,  as  a  thing  piously  credible,  how  the  most 
Blessed  Virgin  having  understood  the  heavy  news  of  the 
condemnation  of  her  son,  went  out  with  St.  John,  St. 
Mary  Magdalen,  and  the  other  devout  women  to  find  Him 
out,  following  Him  with  an  unspeakable  grief  by  the  trace 
of  His  blood;  and  that  when  our  Lord  Jesus  turned  His 
face  towards  these  women  of  Jerusalem,  He  also  lifted  up 
His  eyes  to  look  upon  His  mother,  and  the  mother  likewise 


380  MEDITATION   XXXIX. 

lifted  up  her  eyes  to  see  her  son,  by  reason  of  which  encoun- 
tering of  eyes,  tlieir  hearts  were  pierced  with  sorrow  at 
the  sight  of  one  another. 

1.  0  what  a  sharp -pointed  sword  wounded  the  soul  of 
the  Blessed  Virgin,  when  she  beheld  her  dear  Son  with 
this  crown,  with  which  His  step-mother,  the  Synagogue, 
had  crowned  Him, — ^when  she  saw  His  divine  face  so  dis- 
figured, His  whole  body  crouching  down  under  the  heavy 
burden  of  the  cross,  in  the  midst  of  two  thieves,  and  en- 
vironed about  with  innumerable  hangmen,  who  tormented 
Him  on  every  side!  If  the  daughters  of  Jerusalem  wept 
and  had  a  tender  feeling  of  the  pains  of  our  Lord  Jesus, 
whom  they  reputed  but  for  a  holy  man,  how  did  she 
lament  and  feel  them,  whom  she  held  for  her  Son  and  for 
her  God? 

2.  Then  she  cast  up  the  eyes  of  her  soul  towards  the 
eternal  Father,  and  seeing  Him  in  spirit  with  the  sword 
and  the  fire  in  His  hands,  to  sacrifice  His  /SW,(16)  with 
deep  sighs  and  hearty  groanings,  she  said  to  Him  : — "  O  fire 
of  divine  love,  which  never  sayest  it  is  enough,  (17)  say  so 
now  at  least,  since  that  which  my  Son  has  already  en- 
dured, is  more  than  enough  for  the  redemption  of  the 
world.  O  sword  of  divine  justice,  enter  again  into  thy 
scabbard,  seeing  that  thou  hast  already  drawn  blood  enough 
to  pay  the  injury  that  has  been  done  thee.  O  eternal 
Father,  cease  the  rigour  of  Thy  justice  against  Thy  Son 
and  mine,  since  He  hath  more  than  most  abundantly  paid 
for  that  which  He  owed,  or  else  turn  Thy  sword  against 
me  also,  that  I  may  die  with  Him  for  sinners;  for  to  live 
without  Him  is  death  to  me,  and  to  die  with  Him  shall 
be  my  life,  yet  not  my  will  be  done,  but  Thine." 

Colloquy. — 0  Father  of  mercies,  since,  according  to 
(16)  Gen.  xxii.  6.  (17)  Prov.  xxx.  16. 


ON  CHRIST  CARRYING  THE  CROSS.  381 

Thine  ordinance,  Abraham  went  to  sacrifice  his  son 
Isaac,  without  knowledge  of  his  mother,  wherefore 
wilt  Thou  that  Thy  Son  be  sacrificed.  His  mother 
knowing  it,  and  assisting  at  this  sacrifice  ?  This  is  a 
new  torment  both  of  the  Son  and  of  the  mother,  why 
then  wilt  Thou  increase  the  torments  of  the  one,  with 
the  presence  of  the  other  ?  0  my  God,  now  know  I 
well  that  it  is  Thy  custom  to  torment  much  those 
whom  Thou  lovest  much,  in  order  that  they  may  in- 
crease much  in  Thy  love,  or  discover  that  which  they 
bear  Thee,  setting  more  by  Thy  will  than  by  their 
own,  and  ojffering  themselves  to  die,  to  give  hfe  to  those 
whom  they  love. 

Colloquy. — 0  most  sacred  Virgin,  seeing  that  thou 
dost  so  much  love  sinners,  as  to  offer  thyself,  together 
with  thy  son,  to  die  for  them,  show  to  me  the  love 
thou  bearest  me,  in  making  me  to  feel  the  sorrows 
that  thou  didst  feel,  beholding  thy  son  so  afflicted, 
that  I  also  may  oifer  myself  to  die  with  Him  unto  all 
that  is  earthly,  crucifying  mine  own  flesh  for  the  love 
of  Him.     Amen. 

3.  Our  Lord,  going  on  His  way  in  the  same  manner  that 
we  have  related,  w^ent  out  of  the  gate  of  the  city,  and  so 
came  to  the  Mount  of  Calvary,  where  we  should  ponder  the 
inward  feeling  of  Christ  our  Lord,  when  issuing  out  of  the 
city  of  Jerusalem,  with  those  marks  and  badges  of  a  sin- 
ner. He  remembered  how  that  accursed  city  cast  Him  out 
of  her  gates,  and  for  the  same  should  be  destroyed  and  left 
desolate,  but  His  Passion  should  be  profitable  to  others, 
who  did  not  participate  with  her  in  her  abominable  treasons 
and  wickedness. 

Colloquy. — 0  good  Jesus,  who  didst  go  "  without 
the  gate"(18)  of  the  city,  to  the  end  that  Thy  sacred 

(18)  Heb.  xiii,  S.  Tho.  3,  p.  q.  xlvi.  art.  10,  ad.  2. 


382  MEDITATION  XL. 

flesh,  figured  by  the  goats  of  the  old  law,  might  be 
offered  in  holocaust  for  my  sins ;  help  me,  I  beseech 
Thee,  to  go  out  of  the  pernicious  city  of  this  world, 
and  from  the  perilous  company  of  worldlings,  bearing 
upon  my  back  Thy  contempts  and  disgraces,  in  which 
I  may  glory,  embracing  Thy  torments  with  true  love. 
Amen. 


MEDITATION  XL. 

ON   THAT  WHICH  PASSED   UPON  THE   MOUNT   OF   CALVARY,   BEFORE  THE 
CRUCIFIXION. 

POINT     I. 

Consider,  first,  the  reason  why  our  Lord  would  be  cru- 
cified on  mount  Calvary  at  noon-day,  and  in  the  time  of 
so  great  solemnity,  since  all  this  is  not  without  mystery, 
inasmuch  as,  not  by  chance,  but  by  His  election  and  Avill, 
He  chose  to  be  crucified,  as  also  the  manner,  the  time, 
and  the  place,  together  with  other  circumstances  of  that 
sacrifice.  (I) 

i.  Tlie  principal  cause  of  this  was,  that  His  death  and 
crucifying  might  be  to  Hira  on  all  parts,  the  more  painful, 
and  to  us  more  projitahle,  for  the  rare  examples  of  virtue, 
which  by  this  occasion  shines  in  it. — ii.  He  would  die  in 
an  openjield,  that  He  might  make  His  torments  and  igno- 
minies the  more  public,  and  to  be  seen  of  all,  as  being  for 
the  good  of  all. — iii.  He  would  that  this  should  be  upon 
the  mount  Calvary,  where  malefactors  were  punished,  that 
He  might  make  His  death  so  much  the  more  shameful; 
thus  dying  in  a  place  where  men  were  chastised  for  most 
heinous  crimes ;  and,  moreover,  to  give  us  to  understand 
that  He  did  not  die  so  much  by  the  sentence  of  human 
(I)  S.  Tho.  3,  p.  q.  xliv.  art.  10. 


ON  THAT  WHICH  PASSED  UPON  MOUNT  CALVARY.         383 

justice,  as  by  tlie  sentence  of  the  divine,  in  punishment  of 
the  sins  of  such  as  were  truly  malefactors,  to  satisfy  for 
their  pains,  and  to  free  them  from  their  faults. — iv.  He 
would  that  this  place  should  be  called  ^'■Calvary,'*'  by  reason 
of  the  bones  and  skulls  of  dead  and  executed  persons,  a 
place  noisome,  infectious,  and  full  of  horror  and  terror; 
to  give  us  to  understand  that  His  blood  was  shed  for  the 
salvation  both  of  the  living  and  the  dead,  and  to  raise  up 
the  souls  and  the  bodies  also  in  their  times. — v.  He  would 
be  crucified  at  noon-day^  that  all  might  behold  His  naked- 
ness and  shame,  and  because  He  endured  for  all  with  ex- 
cessive/erroier,  signified  by  the  sun  of  mid-day;  for  which 
cause  He  also  made  choice  to  die  upon  the  solemn  day  of 
Easter,  at  which  time  an  immense  multitude  of  people 
came  to  Jerusalem,  that  His  torments  might  be  so  much 
the  more  ignominious,  as  they  should  be  known  of  many 
and  all  the  world  might  learn  His  heroic  humility,  patience, 
and  charity ;  with  which  He  suffered  such  things  of  such 
persecutors,  and  with  such  circumstances  as  never  were 
seen  before  in  the  world. 

Colloquy. — I  give  Thee  humble  thanks,  most  meek 
Eedeemer,  for  having  chosen  to  die  in  a  place  the 
most  accursed  and  abject  of  the  earth  :  to  enter  into 
the  world  Thou  chosest  a  contemptible  stable ; — and 
to  go  out  of  the  world,  Thou  madest  choice  of  a  con- 
temptible Calvary. — To  be  born.  Thou  madest  choice 
of  a  most  loathsome  place,  and  the  abode  of  brute 
beasts ; — and  to  die.  Thou  madest  choice  of  another, 
full  of  malefactors'  bones  and  skulls.  When  Thou 
wert  born,  many  people  assembled  in  Bethlehem, 
which  was  the  cause  Thou  couldst  not  get  a  place  to 
lie  in  ; — and  when  Thou  diedst,  there  flocked  a  great 
concourse  of  people  to  Jerusalem,  to  serve  Thee  for 
an  occasion  of  greater  disgrace.  Thou  wert  born  at 
midnight,  and  in  a  little  town,  thereby  to  hide  Thy 


384  MEDITATION  XL. 

glorious  birth ;  but  Thou  sufferest  at  noon-day,  and 
in  the  chief  town  of  the  whole  country,  to  notify  to 
all  Thy  ignominious  death.  Seeing  therefore  that  Thy 
election  is  always  the  most  assured,  grant,  my  sweet 
Saviour,  that  by  Thy  example  I  may  choose  for  my- 
self that  which  is  the  worst  in  the  sight  of  the  world, 
flying  honours,  embracing  dishonours,  and  persevering 
in  humiliation  to  death. 

POINT    IT. 

Our  Lord  Jesus  being  now  come  to  the  mount  Calvary: 
— -"  They  gave  Him  wine  to  drink,  mingled  wdth  gall. 
And  when  He  had  tasted,  He  would  not  drink."(2) 

1.  Consider  the  barbarous  cruelty  of  these  torturers,  who 
being  accustomed  to  give  good  wine  to  condemned  persons, 
to  comfort  them  in  their  torments,  and  our  Lord  being 
very  sore  afflicted,  and  pressed  with  thirst,  having  lost  a 
great  part  of  His  blood,  and  withal  having  gone  a  good 
journey, — when  they  ought  in  all  humanity  to  have  given 
Him  drink,  they  mingled  gall  in  it,  and  most  bitter  myrrh, 
on  purpose  to  torment  His  tongue,  His  mouth,  and  His 
stomach,  whither  neither  the  scourges  nor  the  thorns  had 
been  able  to  penetrate.  Nevertheless,  our  Lord,  although 
He  knew  well  what  wine  they  gave  Him,  yet  tasted  of  it 
without  swallowing  any  down,  willing  to  taste  this  bitter- 
ness, and  to  suffer  this  torment  in  His  dry  tongue  and 
afflicted  mouth,  to  satisfy  by  this  for  the  sensual  delights 
of  our  gluttony  and  drunkenness,  giving  us  an  example  of 
patience,  when  in  our  greatest  troubles  and  afflictions,  we 
find  instead  of  succours  at  the  hands  of  men,  only  an  aug- 
mentation of  them ;  as  also  an  example  of  suffering,  w^hen 
in  our  hunger  and  thirst  we  at  any  time  want  that  which 
is  necessary,  or  there  be  given  to  us  anything  of  evil  and 
unsavoury  taste,  seeing  that  to  Him  they  gave  gall. 

(2)  Matt,  xxvii.  34;  Marc.  xv.  23. 


ON  THAT  WHICH  PASSED  UPON  MOUNT  CALVARY,         385 

Colloquy. — 0  sweet  Jesus,  how  dear  does  our  glut- 
tonies cost  Thee ;  it  cannot  be  said  of  Thee,  "  The 
fathers  have  eaten  a  sour  grape,  and  the  teeth  of  the 
children  are  set  on  edge."(3)  But  contrarywise,  we 
Thy  children,  have  eaten  the  sour  grapes,  and  the 
sourness  of  sins  :  and  Thy  teeth  are  set  on  edge.  Thou 
suffering  the  torments  that  we  deserved  for  them. 
Pardon,  I  beseech  Thee,  O  my  Redeemer,  the  excess 
I  have  committed  in  this  sin,  and  let  the  sauce  of  my 
meat  be  the  remembrance  of  Thy  gall,(4)  in  such  a 
manner,  that  I  never  trouble  myself,  or  take  any  care 
for  meat  and  drink,  nor  yet  suffer  myself  to  be  over- 
come by  dainty  fare. 

2.  How  many  thei'e  are  at  this  day  who  give  as  drink  to 
our  Lord  Jesus  wine  mingled  with  gaily  oiFering  to  Him 
works  good  of  themselves  with  wicked  intentions,  and 
detestable  circumstances.  "  Wine  mingled  with  gall"  is 
doctrine  mingled  with  errors,  faith  with  wicked  works, 
zeal  with  revenge,  alms  for  vain-glory,  prayer  with  volun- 
tary distractions,  and  all  the  works  of  hypocrisy.  These 
are  the  grapes  which  Moses  calls  the  "  grapes  of  gall,"  and 
this  is  the  wine  that  he  names  "  the  gall  of  dragons,"  (5) 
with  which  sinners  feast  and  banquet  our  Lord  Jesus, 
which  although  He  tasted,  yet  He  did  not  swallow,  but 
presently  spit  it  out  of  His  mouth,  because  such  drink  in- 
finitely displeases  Him. 

Colloquy. — O  most  sovereign  King,  how  different 
meat  and  drink  dost  Thou  give  me  from  that  which  I 
give  to  Thee !  Thou  givest  me  the  bread  of  Thy  most 
sacred  body,  and  the  wholesome  wine  of  Thy  most 
precious  blood,  mingled  with  the  honey  of  most  sweet 
consolations,  and  I  in  recompense  of  this,  offer  Thee 
bread  and  wine,  mingled  with  most  bitter  gall.  Par- 
es) Jer.  xxxi.  29;  Ezech.  xviii.  2. 
(4)  Thr.  iii.  19.  (5)  Deut.  xxxii.  32, 

Vol.  IV..— 25. 


386  MEDITATION  XL. 

don,  sweet  Lord,  mj  ingratitude,  and  assist  me,  I 
beseech  Thee,  with  Thy  holy  grace,  whereby  I  may 
offer  Thee  henceforward  the  wine  of  good  works,  so 
pure  and  odoriferous,  that  Thou  mayest  take  pleasure 
to  taste  of  it,  to  "  ruminate"  (6)  it,  and  swallow  it  down, 
into  Thy  heart,  joining  me  to  it  by  the  union  of  most 
perfect  love.     Amen. 

3.  Some  contemplate  how  tlley  gave  our  Saviour  to  drink 
twice  upon  the  mount  Calvary; — First,  they  gave  Him 
most  excellent  wine,  which  St.  Mark  calls  "  myrrliatum 
mnum,''^  "  wine  mingled  with  mi/rrh,^''  (7)  and  compounded 
such  as  they  were  wont  to  give  to  those  that  were  to  be 
crucified,  to  bring  as  it  were  asleep  His  senses,  and  to 
render  them  in  a  manner  insensible  against  the  torments ; 
and  that  it  was  of  this  wine  that  the  Evangelist  St.  Mark 
says: — "Noluit  accipere" — "He  took  it  not,"  and  that 
therefore  the  cruel  soldiers  offered  Him  the  second  time 
*'  wine  mingled  with  gall,^^  of  which  St.  Matthew  says  that 
He  tasted,  but  that  He  would  not  swallow  it  down:  this 
being  so,  the  charity  of  Christ  our  Lord  shines  in  this, — 
that  He  would  refuse  the  first  wine  not  to  receive  the 
least  consolation,  but  to  suffer  with  His  inward  senses, 
and  to  endure  the  terribleness  of  those  His  torments, — yet 
tasted  of  the  second  wine,  that  so  He  might  prove  its  bit- 
terness, though  He  would  not  drink  of  it,  for  the  reason 
before  alleged. 

POINT   III. 

To  crucify  our  Lord  they  first  despoiled  Him  of  all  His 
clothes,  even  of  His  inner  garment,  with  extreme  pain  and 
ignominy. 

Christ  our  Lord  was  four  times  despoiled  in  His  Passion^ 
in  punishment  of  so  many  times  that  I  have  despoiled  my- 
self of  the  garment  of  grace,  in  offending  Him  by  my  sins. 
(6)  Cant.  vii.  9.  (7)  Marc.  xv.  23. 


ON  THAT  WHICH  PASSED  UPON  MOUNT  CALVARY.  387 

— i.  The  first  time  was,  when  they  whipped  Him  at  the 
pillar. — ii.  The  second,  when  they  crowned  Him  with 
thorns,  to  clothe  Him  with  purple. — iii.  The  third,  when 
they  took  off  from  Him  the  same  purple  robe,  to  put  on 
Him  again  His  own  clothes. — iv.  The  fourth,  to  crucify 
Him,  which  was  the  most  painful  and  the  most  ignomi^ 
nious  of  all  the  rest,  because  it  was  very  probable  that  His 
garment  stuck  fast  to  His  flayed  and  bloody  skin,  inso- 
much that  they  were  fain  to  tear  it  off  by  plain  force, 
plucking  away  with  them  the  flesh  and  skin,  no  otherwise 
than  in  shearing  of  sheep,  the  shears  clip  away  morsels 
both  of  skin  and  flesh,  together  with  the  wool.  The  igno- 
miny that  He  endured  was  unspeakable  and  above  measure, 
seeing  Himself  all  naked  in  an  open  field,  full  of  innumer- 
able people,  who  looking  upon  Him,  scofled  and  laughed 
at  Him;  yet  our  most  patient  lamb  endured  all  this  with 
an  incomprehensible  patience  and  humility,  offering  all 
this  to  the  eternal  Father  for  the  confusion  that  our  sins 
deserved,  and  giving  us  example  to  suffer,  when  at  any 
time  we  shall  want  clothes,  or  any  other  thing  necessary 
for  our  body,  and  exhorting  us  by  this  to  the  nakedness 
and  evangelical  poverty  He  had  preached,  and  continually 
practised  from  the  very  hour  of  His  birth. 

Colloquy, — O  my  sweet  Saviour,  how  punctually 
wilt  Thou  fulfil  that  which  is  written, — "  leaked  came  I 
out  of  my  mother's  womb,  and  naked  shall  I  return 
thither  :"  (8)  Thou  wast  born  naked  into  the  world, 
and  Thy  mother  did  by  and  by  wrap  Thee  in  poor 
clothes  and  rags,  and  now  going  out  of  the  world,  Thou 
wast  stripped  of  all  the  clothes  that  she  had  given 
Thee,  it  not  being  permitted  her  to  cover  Thee  with 
any  other.  0  second  celestial  Adam !  how  dearly 
dost  Thou  pay  for  the  nakedness  of  the  first  terres- 
trial Adam, (9)  proceeding  from  his  disobedience,  seeing 
(8)  Job.J.  21.  (9)  Geo-  iii.  10. 


388  MEDITATION  XLI. 

that  to  cover  him  again  with  the  robe  of  Thy  grace, 
it  was  requisite  that  Thou  shouldest  be  unclothed  with 
so  great  confusion.  0  "  wine"  of  celestial  love,  which 
has  so  inebriated  this  divine  "  Noah,"  (10)  the  true 
restorer  of  the  world,  that  thou  hast  left  Him  quite 
naked,  scoifed  at,  and  mocked  by  the  people  whom 
He  had  taken  for  His  children,  inebriate  me  also,  that 
I  may  strip  myself  of  all  earthly  things,  and  that 
naked  1  may  follow  our  naked  Lord  Jesus,  taking  de- 
light in  His  contempts.  0  my  Saviour,  "naked  came  I 
out  of  my  mother's  womb,  and  naked  shall  I  return 
thither,"  like  to  Thee ;  Thy  nakedness,  therefore, 
shall  be  my  clothing.  Thy  dishonour  my  livery.  Thy 
poverty  my  riches.  Thy  confusion  my  glory,  and  Thy 
death  my  life,  since  dying  with  Thee,  I  shall  rise 
again  to  a  new  life  with  Thee,  to  whom  be  honour  and 
glory,  for  ever  and  ever.     Amen. 


MEDITATION  XLI. 

ON  THE  CRUCIFIXION  OF  ODE  LOKD. 
POINT   I. 

Our  Lord  being  now  stripped  naked,  and  the  cross  being 
laid  upon  the  ground,  the  soldiers  commanded  Him  to  ex- 
tend Himself  on  it,  which  He  performed  presently,  stretch- 
ing forth  His  arms  and  His  feet  that  they  might  be  nailed 
to  the  cross.  (1) 

1.  Here  is  to  be  considered  the  excellent  obedience  of 
our  Lord,  which  appeared  in  this, — that  He  hearkened  to 
and  punctually  obeyed  the  voices  of  those  cruel  torturers, 
in  a  thing  so  sharp  and  terrible,  as  was  to  stretch  Him- 
self upon  this  hard  bed  of  the  cross,  to  be  crucified  on  it, 

(10)  Gen.  ix.  21. 
(1)  Mat.  xxvii.  35;  Marc.  xv.  25;  Luc.  xxiii.  33;  Joan.xix.  18. 


ON  THE  CRUCIFIXION  OF  OUR  LORD.  389 

giving  me  example  to  obey  my  superiors,  howsoever  wick- 
ed they  be,  and  to  subject  myself  "  to  every  human  crea- 
ture," (2)  for  the  love  of  Him,  in  all  that  is  not  contrary 
to  His  holy  ordinance. 

Colloquy. — 0  celestial  Adam,  who  didst  stretch 
forth  Thy  hands,  not  as  the  terrestrial  Adam,  to  take 
the  fruit  of  the  tree  of  disobedience,  but  to  the  intent 
that  Thou  mightest  be  nailed  upon  another  tree  by 
obedience  ;  give  me  grace  that  I  may  extend  mine  to 
the  observing  of  Thy  commandments,  (3)  stretching 
myself  out,  if  need  require,  upon  the  bed  of  the  cross, 
to  die  there  for  the  love  of  Thee.     Amen. 

2.  Afterwards  I  will  ponder  what  our  Lord  did,  seeing 
Himself  stretched  out  upon  the  cross;  without  doubt  He 
lifted  up  His  eyes  to  heaven,  giving  thanks  to  His  eternal 
Father  for  having  brought  Him  to  this,  and  offering  Him- 
self most  willingly  to  be  crucified  upon  this  altar  in  a 
bloody  sacrifice  for  our  sins.  And  as  the  obedient  Isaac 
offered  himself  to  be  found  by  his  own  father,  and  by  his 
hand  to  be  laid  on  high  upon  the  altar  of  the  wood,  ex- 
pecting the  blow  of  the  knife  from  the  hand  of  his  father, 
— even  so  our  meek  Jesus  was  now  upon  the  tree  of  the 
cross,  bound  with  the  cords  of  love,  expecting  the  blows  of 
the  hammer  and  the  nails. 

Colloquy. — 0  eternal  Father,  seeing  that  the  sub- 
mission and  obedience  of  Isaac  was  so  pleasing  to 
Thee,  that  Thou  didst  send  down  an  angel  from 
heaven  to  hold  the  hand  of  Abraham,  lest  he  should 
have  smote  him  with  the  knife  ;  content  Thyself,  if  it 
be  possible,  with  the  submission  of  this  most  blessed 
Isaac,  stretched  out  upon  the  altar  of  the  cross,  and 
send  another  angel  that  may  hold  the  hands  of  these 
executioners,  that  they  nail  not  those  of  Thy  Son.  He 

(2)  1  Pet.  ii.  13.  (3)  Psal.  cxviii.  48, 


390  MEDITATION   XLI. 

has  already  given  sufficient  testimonies  of  His  rare 
obedience;  content  Thyself  with  His  generous  will, 
without  putting  in  execution  anything  further.  But  I 
perceive  well,  gracious  Lord,  that  both  Thy  works 
and  those  of  Thy  Son  are  perfect  works,  and  so  both 
of  You  will  that  the  sacrifice  be  perfect,  that  so  our 
redemption  be  the  more  abundant.  Blessed  be  Thy 
infinite  charity,  by  which  I  beseech  Thee  to  give  me 
grace,  that  I  may  offer  Thee  a  sacrifice  of  myself, 
entire,  perfect,  and  pleasing  to  Thy  majesty.     Amen. 

POINT  II. 

Our  Lord  thus  extended  upon  the  cross,  the  soldiers 
took  one  of  His  hands,  and  with  a  thick  nail,  driving  the 
same  with  terrible  blows,  nailed  it  to  one  part  of  the  cross, 
and  the  other  hand  with  another  nail  on  the  other  part ;  and 
in  the  same  manner  thei/  nailed  His  feet,  whether  with  one 
Qr  two  nails,  with  very  great  effusion  of  blood  issuing  forth 
from  these  four  wounds. 

L  Upon  this  passage  consider  the  intolerable  pain  which 
Christ  our  Lord  felt  by  these  cruel  blows,  made  in  those  parts 
of  His  body  so  full  of  sinews,  and  in  a  body  so  exceedingly 
delicate.  If  I  so  greatly  feel  the  pricking  of  a  needle,  how 
much  did  this  delicate  Lord  feel  the  piercing  of  these  sharp 
nails,  which  passed  through  the  veins,  pierced  the  sinews, 
and  bore  away  with  them  His  tender  flesh.  O  my  God, 
how  well  agrees  with  Thee  the  name  that  the  prophet 
Isaiah  imposed  upon  Thee,  calling  Thee  "  Yir  dolornm" — 
"  A  man  of  sorrows,"  (4)  seeing  that  never  were  there  in 
this  life  any  sorrows  like  to  Thine.  O  most  sacred  hands, 
in  whom  the  strength  of  God  is  hid,  (5)  who  has  nailed 
you  fast  to  the  two  arms  of  the  cross,  enamelled  with  the 
heads  of  these  great  nails  ?  O  most  sacred  feet,  at  whose 
presence  the  devils  fly  away  and  retire  as  vanquished,  who 

(4)  Is.  liii.  3.  (5)  Habac.  iii.  4. 


ON  THE  CRUCIFIXION  OF  OUR  LORD.  391 

has  fastened  you  to  this  hard  wood?  O  sweet  Jesus, 
*'  what  are  these  wounds  in  the  midst  of  thy  hands"  (6) 
and  feet?  "Who  has  made  the  hammer  and  nails  so  hardy 
as  to  pierce  these  wounds,  Thou  being  their  Creator? 
Doubtless  my  sins  are  the  cause  of  all  this,  which  I  have 
committed  with  the  hands  of  my  Avicked  Avorks,  and  with 
the  feet  of  my  depraved  affections,  with  which  I  Avounded 
my  soul,  afflicting  Thee  much  more  Avith  these  Avounds 
than  AA'ith  those  Avhich  Thou  receivedst  in  Thy  body. 

Colloquy. — 0  eternal  Father,  behold  these  wounds 
and  sorrows  of  Thy  Son,  which  He  offers  Thee  in  satis- 
faction of  mine  ;  accept  His  oblation,  I  beseech  Thee, 
and  heal  me  of  them,  since  Thou  hast  ordained  the 
AA^ounds  of  Thy  innocent  Son,  to  give  health  to  all  those 
which  Avere  Avounded  through  t  heir  OAvn  sins.  (7) 

2.  Consi  der  another  terrible  pain  Avhich  our  Lord  endur  - 
ed  in  this  crucifying, — that  one  hand  being  now  nailed, 
the  sinews  shrunk  together,  insomuch  that  when  they  would 
have  fastened  the  other  it  reached  not  to  the  mortice  made 
to  receive  it,  which  that  it  might  reach,  they  stretched  it 
so  forcibly,  that  the  bones  Avere  almost  thrust  out  of  joint; 
and  for  this  cause  it  is  said  of  Him  in  the  Psalm: — "  They 
have  dug  my  hands  and  my  feet:  they  have  numbered  all 
my  bones,"  (8)  that  is,  they  have  so  racked  my  members, 
and  so  stretched  them  upon  the  cross,  and  my  flesh  through 
torments  is  so  consumed,  that  they  may  number  all  my 
bones.  This  pain  was  one  of  the  most  bitter  that  our 
Saviour  endured  in  all  His  Passion,  for  although  they  did 
not  break  any  of  His  hones,  according  as  the  Scripture  says, 
(9)  yet  Avas  this  extending,  racking,  and  disjointing  ex- 
ceedingly painful,  which  our   Lord  offered  in  satisfaction 

(6)  Zach.  xiii.  6.  (7)  Is.  liii.  5.  (8)  Psal.  xxi.  7. 

(9)  Exod.  xii.  46;  Joan.  xix.  36. .  ' 


392  MEDITATION  XLI. 

for  tlie  sins  committed  by  the  members  of  His  Churcb  in 
matter  of  disunion,  want  of  concord,  and  of  charity.  O 
Saviour  of  my  soul,  I  will  now  say  with  the  prophet  Da- 
vid:— "All  my  bones  shall  say,  Lord,  who  is  like  to 
Thee?"  (10)  O  that  my  bones  were  converted  into  so 
many  tongues,  to  praise  Thee  for  the  pains  and  sorrows 
Thou  enduredst  in  Thine.  Whoever  was  like  Thee  in 
pains  and  torments,  and  in  the  ignominies  and  contempts 
that  Thou  sufferedst  upon  the  cross?  As  none  can  equal 
Thee  in  the  greatness  of  Thy  divinity,  so  none  can  equal 
Thee  in  the  humiliations  of  Thy  humanity,  wherein  such 
admirable  virtues  are  engrafted.  O  that  I  could  number 
Thy  bones,  which  are  the  interior  virtues,  covered  with 
this  lamentable  figure,  that  Thou  hadst  upon  the  cross,  to 
imitate  them. 

Colloquy. — Vouchsafe,  I  beseech  Thee,  0  good 
Jesus,  by  this  Thy  sorrows,  that  the  bones  of  Thy 
Church,  which  are  the  prelates  and  men  of  perfection, 
may  live  ui^ited  among  themselves,  together  with  the 
rest  of  the  weak  people,  which  is  the  flesh  of  Thy 
mystical  body,  linked  together  in  the  union  of  charity, 
that  we  may  all  of  us  together  glorify  Thee,  that  our 
works  may  preach  Thy  greatness,  saying  : — "  Lord, 
who  is  like  to  Thee  in  power,  who  dost  so  knit  to- 
gether such  different  wills,  with  such  conjunction  and 
union  of  love  ? 

3.  Consider  the  great  grief  that  the  Blessed  Virgin  felt 
when  she  heard  the  blows  of  the  hammer  in  the  nailing  of 
her  son,  for  one  and  the  same  blows  pierced  with  the  nail 
the  hand  or  foot  of  the  son,  so  also  with  a  most  pricking 
agony  the  heart  of  the  mother. 

Colloquy. — 0  sovereign  Lady,  If  the  name  of  a  '*  man 
of  sorrow,"  agrees  with  thy  son,  certainly  the  same  name 

(10)  Psal.  xxxiv.  10. 


ON  THE  CRUCIFIXION  OF  OUR  LORD.  393 

also  agrees  with  thee,  as  being  a  woman  of  sorrows, 
for  thou  mightest  truly  say  to  all  those  that  were 
there  upon  this  mount,  or  that  passed  by  that  way : — 
*'  Attendite  et  videte  si  est  dolor  sicut  dolor  meus" — 
•'  Attend  and  see  if  there  be  any  sorrow  like  to  my 
sorrow."  (11)  O  that  these  blows  of  the  hammer  did 
as  deeply  pierce  my  heart  as  they  did  thine  !  O  that 
the  ears  of  my  soul  were  always  open  to  hearken  to 
the  blows  of  God's  hammer,  which  is  His  holy  inspi- 
ration, breaking  with  sorrow  my  obdurate  heart,  for 
having  offended  Him,  who  with  so  cruel  a  hammer  is 
nailed  and  clenched  through  my  cause. 

POINT   III. 

Our  Saviour  being  nailed  in  this  manner,  the  soldiers 
lifted  up  the  cross  on  high,  and  it  is  to  be  believed  that 
they  let  it  fall  into  the  mortice  or  hole,  which  was  made 
for  this  purpose,  with  great  violence,  shaking  the  whole 
body  with  it  with  intolerable  pains.  Lift  up  thyself,  O 
my  soul,  on  high  with  thy  Lord,  and  lift  up  the  senses 
and  affections  of  thy  heart,  to  nail  them  with  Him  upon 
the  cross. 

1.  First,  then,  consider  the  pain,  shame,  and  affliction 
that  thy  sweet  Lord  Jesus  felt  when  He  saw  Himself  lifted 
up  on  high,  exposed  to  the  shame  and  sight  of  so  many 
people, — naked,  disgraced,  and  become  the  mark  of  all 
their  ribaldry,  and  laden  with  intolerable  pains  throughout 
all  the  parts  of  His  blessed  body.  Behold  how  His  head 
has  not  whereon  to  repose  itself,  which  if  it  incline 
against  the  cross  the  thorns  are  forced  in  farther; — the 
hands  are  torn  with  nails,  by  reason  of  their  bearing  all  the 
weight  of  His  body, — and  the  wounds  of  the  feet  open 
themselves  wider,  with  the  weight  of  the  body  which  stays 
upon  them;  and  beholding  thy  Lord  thus  torn  with  tor- 

(ll)Thren.  i.  12, 


394  MEDITATION  XLI. 

merits  for  thy  sins,  rend  thy  heart  with  grief  and  sorrow 
for  having  committed  them. 

2.  Behold  these  four  rivers  of  blood  that  issue  out  of 
the  four  wounds,  like  the  four  rivers  which  flowed  forth 
of  Paradise,  (12)  to  water  and  make  fertile  the  earth  of 
man's  heart; — approach  in  spirit  to  these  rivers,  taste  the 
sweetness  of  this  blood,  shed  with  so  great  love  and  pain, 
wash  thyself  with  it  to  cleanse  thee  from  thy  faults,  as 
those  did  that  "  have  washed  their  robes,  and  made  them 
white,  in  the  blood  of  the  Lamb."  (13) 

Colloquy. — 0  most  precious  blood,  wash,  purify, 
inflame,  and  inebriate  me  with  the  excess  of  the  love 
with  which  Thou  wast  shed,  and  pierce  me  through 
with  the  excess  of  that  sorrow  with  which  Thou  wast 
drawn  forth  of  the  veins  of  our  Blessed  Lord. 

3.  Open  thy  ears  also  to  understand  the  clamours  and 
iscornful  sJioutings  of  the  enemies  of  Jesus^  who  seeing  Him 
^lifted  up  upon  the  cross,  they  cast  out  against  Him,  glad  at 
their  very  hearts  to  see  Him  so  disfigured  and  afflicted, 
and  past  all  hope  of  living  any  longer; — hearken  in  like 
manner  to  the  plaints  and  pitiful  cries  of  the  daughters  of 
Jerusalem,  seeing  this  piteous  spectacle,  especially  the 
weepings  and  sobbing  of  the  devout  women  that  were  there 
present. 

Qolloquy. — O  how  were  Thine  ears,  most  sweet 
Jesus,  tormented  with  the  clamours  of  Thine  enemies, 
andlwith  Thy  friends'  bewailings  !  If  the  friends  of 
Job,  seeing  him  lie  upon  a  dunghill  covered  over  with 
sores  and  ulcers,  lifting  up  their  eyes  to  behold  him 
and  scarce  knowing  him,  cried  out  and  wept  bitterly, 
tearing  their  garments,  and  putting  ashes  upon 
their  heads,  and  in  this  plight  remained  by  him  the 
space  of  seven  days  together,   not  once  speaking  to 

(12)  Gen.  ii.  10.  (13)  Apoc.  vii.  14. 


ON  THE  CRUCIFIXION  OF  OUR  LORD.  395 

him  : — "  Videbant  enim  dolorem  esse  veliementem" — 
"  For  they  saw  that  his  grief  was  very  great."  (14) 
What  shall  Thy  friends  do,  lifting  up  their  eyes  and 
beholding  Thee  upon  this  cruel  bed,  wounded  from 
the  head  to  the  feet,  with  w^ounds  so  much  more  ter- 
rible and  painful  than  those  of  Job  ?  Thou  w^ast  so 
disfigured  that  they  had  much  ado  to  know  Thee, — 
they  broke  out  into  cries,  mingled  with  sighs  and 
tears, — they  tore  their  very  bowels  by  the  force  of 
sorrow,  and  covered  themselves  with  the  dust  of 
shame  for  Thy  nakedness, — they  remained  quite 
dumb  and  beside  their  senses,  not  being  able  to  speak 
a  word  to  Thee,  seeing  Thy  intolerable  pains  and 
torments.  0  that  I  had  a  tender  feehng  like  this 
of  theirs,  considering  that  I  have  far  greater  occasion 
of  feeling  Thy  pains  than  had  the  friends  of  Job  to 
feel  his  !  For  Job  did  not  endure  for  the  sins  of  his 
friends,  and  Thou,  my  Saviour,  dost  suffer  for  ours ;  if 
the  pains  of  Job  were  vehement.  Thine  were  without 
all  comparison  far  more  vehement,  for  he  lost  not  his 
life  with  the  force  of  his  pains,  but  Thou  didst  lose 
Thine  most  cruelly  with  the  excess  of  Thine.  Weep 
then,  0  my  soul,  and  bewail  the  torments  of  thy 
Lord ;  rend  thy  heart  with  sorrow,  cover  thy  head 
with  dust  and  ashes,  by  doing  penance  for  thy  sins, 
and  although  thy  tongue  be  not  able,  nor  knows 
how  to  speak,  yet  let  thy  heart  meditate  and  ruminate 
upon  Ilis  unspeakable  pains  and  ignominies,  not  only 
seven  days  long,  but  all  the  days  of  thy  life,  sitting 
thee  down  at  the  foot  of  the  cross. 

4.  Consider  the  sorrow  that  the  most  Blessed  Virgin 
endured  at  this  her  first  beholding  of  her  son,  for  the  eyes 
of  our  Lord  Jesus  and  of  His  mother  encountering  one 
another,  became  both  of  them  eclipsed  and  dazzled  by  the 
force  of  sorrow, — the  mother  remained  spiritually  crucified 
(14)  Job.  ii.  13. 


396  MEDITATION    XLII. 

with  the  sight  of  the  son,  and  the  son  was  tormented  anew 
by  beholding  His  mother, — each  of  them  holding  their 
peace  for  very  grief  and  pain,  the  heart  of  the  one  em- 
ployed in  feeling  the  torments  of  the  other,  sorrowing 
much  more  for  them  than  for  their  own.  Put,  then,  thy- 
self, 0  my  soul,  between  those  two  crucified  ones,  and  lift 
up  thine  eyes  to  behold  the  son  crucified  with  great  nails 
of  iron,  then  cast  them  down  to  look  upon  the  mother, 
crucified  with  the  sharp  stings  of  sorrow  and  compassion. 
Beseech  them  both  to  divide  their  pains  with  thee  in  such 
sort  that  thou  mayest  be  crucified  with  them  by  a  true 
imitation. 

(That  which  concerns  this  passage  ought  to  be  con- 
sidered at  leisure,  according  to  the  method  we  have  set 
down  in  the  fundamental  meditation,  eighth  point.) 


MEDITATION  XLII. 

ON  THE  MYSTERIES  CONTAINED    IN  CHKIST  CRUCIFED. 
POINT     I. 

Having  placed  thyself  at  the  foot  of  the  cross,  and  lifting 
up  the  eyes  of  thy  soul  towards  Him  that  is  fastened  on  it, 
to  know  and  penetrate  all  that  there  passes.  (1)  Thou  art 
to  consider:—^ 

1.  Who  is  it  that  is  there  crucified,  pondering  the  mo- 
tives which  He  had  to  it,  which  were  on  His  part  His 
bounty  and  mercy  only,  and  on  ours  the  remedy  of  our 
misery.  Lift  up,  then,  thy  eyes,  O  my  soul,  from  the 
cross  to  heaven,  from  this  throne  of  ignominy  which  is  on 
the  mount  Calvary,  to  the  throne  of  glory  which  is  in  the 
imperial  heaven,  and  consider  the  infinite  majesty  of  this 

(1)  S.  Tho.  3,  p.  xlvi.  q.  art.  6. 


ON  THE  MYSTERIES  CONTAINED  IN  CHRIST  CRUCIFIED.      397 

our  crucified  Lord,  who  is  God,  eternal  and  immense,  who 
hath  His  "  throne"  in  heaven,  and  "  the  earth"  for  His 
"  footstool,"  who  ascendeth  "  upon  the  Cherubim,"  and 
flieth  upon  "  the  wings  of  the  wind,"  (2)  who  only  is  wise 
and  omnipotent, — by  whom  all  things  in  heaven  and  earth, 
both  angels  and  men,  have  been  created,  and,  as  the  pro- 
phet Isaiah  says,  who  poiseth  "  with  three  fingers  the  bulk 
of  the  earth,"  (3)  in  that  He  conserves  it  by  His  bounty, 
wisdom,  and  omnipotence. 

2.  Having  considered  this,  cast  down  thine  eyes  to  be- 
hold the  extreme  debasement  and  misery  with  which  this 
divine  Person  is  invested  upon  the  cross,  pondering  how 
His  afilicted  body  is  upheld  by  another  triple  support  of 
three  sharp  nails,  which  hold  Him  fast  clenched  to  this 
wood,  without  being  able  to  move  to  one  side  or  to  the 
other,  which  so  support  the  Aveight  of  His  body,  that 
withal  they  torment  Him  with  exceeding  pain,  even  so 
far  as  to  deprive  Him  of  His  life.  And  making  comparison 
of  that  which  this  divine  Person  has  in  these  two  thrones, 
thou  wilt  remain  astonished  and  beside  thyself,  that  such 
an  exceeding  greatness  hath  descended  to  such  a  baseness. 
And  covering  like  the  Seraphim,  the  height  and  lowness  of 
thy  Redeemer,  which  thou  art  not  able  to  comprehend, 
say  with  all  hearty  affection: — "Holy,  holy,  holy,  Lord 
God  of  Sabaoth."  (4)  Thou  art  thrice  holy  by  the  three 
fingers  with  which  Thou  dost  support  the  world, — thrice 
holy  by  the  three  nails  which  support  Thy  body  upon  the 
cross, — and  much  more  by  other  three,  with  which  Thou 
Thyself  hast  fastened  Thyself  to  the  same, — the  one  of  the 
love  of  man, — the  other  of  obedience  to  Thy  eternal  Father, 
— and  the  third  the  zeal  of  His  glory  and  of  our  good,  which 
hold  Thee  much  faster  clenched  to  the  cross  than  those  of 
iron. 

(2)  Is.  Ixvi.  1;  Psal.  xvii.  11.         (3)  Is.  xl.  12.         (4)  Is.  vi.  3. 


3D 8  MEDITATION   XLII. 

Colloquy. — I  give  Thee  humble  thanks,  my  gracious 
Eedeemer,  for  this  love,  obedience,  and  zeal  with  which 
Thou  wast  nailed  to  the  cross,  and  I  beseech  Thee 
that  Thou  wilt  fasten  me  to  it  with  the  selfsame  nails, 
in  such  a  manner  that  I  may  ever  love  Thee  more 
than  myself,  obey  Thy  w^ill,  without  making  any 
reckoning  of  my  oVn,  and  that  I  be  jealous  of  Thy 
honour,  and  of  my  own  everlasting  salvation,  without 
esteeming  any  transitory  thing.  And  if  these  nails  be 
not  sufficient  to  hold  me  fast, ''  pierce  Thou,"  I  beseech 
Thee,  "my  flesh,  with  Thy  fear,"(5)  making  me  to  dread 
the  secret  judgments  of  Thy  rigorous  justice,  and  my 
eternal  damnation,  in  such  a  manner  that  Thou  dehver 
me  from  the  same.     Amen. 

POINT  II. 

1.  This  our  Lord  upon  the  cross  is  that  "  high  priest  for 
ever,  according  to  the  order  of  Melchisedech,^^  (6)  chief  pastor 
of  the  Church,  elected  and  called  by  Almighty  God,  with 
much  more  excellency  than  was  Aaron, — Prince  of  pastors, 
and  the  most  vigilant  "  bishop  of  our  souls,''(7)  Avho  ascend- 
ed on  the  cross,  to  offer  a  bloody  sacrifice,  the  most  excellent, 
the  most  meritorious,  that  ever  was  offered  in  the  world. 

2.  The  marks  and  ornaments  of  this  high  priest  are  sor- 
rowful and  ignominious,  but  yet  replenished  with  great 
mysteries ; — for  as  martyr  He  carried  a  crown  of  thorns 
fastened  to  His  head,  because  He  is  the  perpetual  head  of 
the  Church,  and  the  eternal  Priest  who  has  no  end ; — the 
crosier,  or  pastoral  staff,  is  the  cross, — the  rings  are  the 
nails  in  His  hands, — the  priestly  robe  of  divers  colours  is 
His  flesh,  striped  and  marked  all  over  with  wounds  of  the 
lashes  of  whips;  thus,  then,  attired  did  our  good  Jesus 
enter  once  only  into  the  Holy  of  holies,  to  offer  a  sacrifice, 
not  of  beasts,  but  of  Himself,— not  for  Himself,  but  for 
us, — not  a  common  sacrifice,  divided   into  parts,   but   a 

(5)  Psal.  cxviii.  120.         (6)  Heb.  vi.  20.         (7)  1  Pet.  ii.  25. 


ON  THE  MYSTERIES  CONTAINED  IN  CHRIST  CRUCIFIED.      399 

holocaust,  that  wholly  burns  with  the  fire  of  pain,  and 
with  the  flames  of  love, — shedding  out  all  His  blood  in 
remission  of  our  sinSj  even  until  He  remained  dead  and 
consummated  upon  the  cross. 

Colloquy. — 0  sovereign  Priest,  how  dear  does  it 
cost  Thee  to  appease  the  wrath  of  God  against  iis,  in- 
asmuch as  Thou  dost  not  content  Thyself  to  offer  the 
flesh  and  the  blood  of  beasts,  but  Thine  own  body  and 
blood,  united  to  Thy  divinity,  but  now  divided  the  one 
from  the  other  with  intolerable  cruelty  ;  such  an  obla- 
tion as  Thine  certainly  was  necessary  for  the  just 
satisfaction  of  such  an  offence  as  was  ours  ;  it  was  re- 
quisite that  both  the  priest  and  the  sacrifice  should  be 
God,  that  so  God  might  be  entirely  content  and  ap- 
peased ;  what  shall  I  render  Thee,  0  supreme  bishop 
and  pastor  of  my  soulj  for  this  sacrifice  that  Thou  dost 
offer  upon  the  cross  for  her  salvation  ?  I  desire  to 
assist  at  this  bloody  sacrifice,  in  offering  to  Thee  the 
sacrifice  of  "  a  contrite  and  humble  heart,"(8)  contrite 
for  the  sins  I  have  committed  against  Thee,  and  hum- 
hie  to  behold  the  sorrows  and  disgraces  that  Thou 
dost  suffer  for  me.  And  besides  this,  I  will  also  offer 
Thee  another  sacrifice  of  praise  and  thanksgiving,  for 
having  done  so  much  for  my  salvation,  with  full  pur- 
pose to  do  whatsoever  shall  be  possible  for  me  in  Thy 
service.  Accept  therefore,  gracious  Lord,  these  two 
sacrifices,  invest  me  with  the  marks  and  ornaments  of 
Thy  priesthood,  and  make  me  like  Thee  in  these  things 
which  Thou  endurest  for  my  sake.     Amen. 

POINT  III. 

1.  Contemplate  our  Lord  Jesus  crucified,  as  a  doctor  and 
master^  sent  into  the  world  by  the  eternal  Father,  to  teach 
us  the  ways  of  truth  and  virtue,  and  to  show  us  the  paths 
of  sanctity  and  perfection,  all  which  He,  having  performed, 

(8)  Psal.  1.  19. 


400  MEDITATION  XLII. 

both  by  word  and  work,  for  thirty- three  years  of  His  life,  at 
the  end  of  it  ascended  the  chair  of  the  cross,  where  He  made 
an  abridgment  of  all  that  He  had  before  taught  with  an 
unexampled  perfection.  For  even  as  when  He  first  began 
to  preach,  "  He  went  up  into  a  mountain,  and  when  He 
was  set  down,  His  disciples  came  unto  Him,  He,  opening 
His  mouth, ''(9)  He  preached  to  them  the  eight  beatitudes, 
which  are  the  eight  heroic  acts  of  virtue,  upon  which  the 
Evangelical  perfection  is  founded ;  so  does  He  now  go  up 
to  the  mount  Calvary,  and  fastened  to  the  cross,  theie 
practices  the  same  virtues  after  a  more  excellent  manner 
than  ever  as  yet  He  had  done  before,  as  we  have  declared 
in  the  sixth  point  of  the  fundamental  meditation. 

2.  Having,  therefore,  pondered  His  poverty,  humility, 
and  His  other  virtues,  I  will  imagine  that  I  hear  God  our 
Lord  say  to  me  what  He  said  to  Moses : — "  Look,  and  make 
it  according  to  the  pattern  that  was  shown  thee  in  the 
mount,"(10)  that  is: — "Behold  the  example  of  virtues 
that  my  Son  has  given  thee  upon  the  mount  of  Calvary, 
and  learning  well  the  lesson  that  He  has  taught  thee,  work 
according  to  it."  Place  thyself,  therefore,  O  my  soul,  at 
the  foot  of  the  cross,  and  hearken  attentively  to  the  lesson 
that  Jesus  Christ  crucified  reads  to  thee,  and  seeing  that 
this  lesson  cost  so  much  to  read,  be  not  negligent  in  often 
hearing  and  repeating  the  same,  engrave  it  in  thy  heart, 
and  put  it  in  practice  so  seriously,  that  thou  mayest  glory 
with  the  apostle,  saying: — "For  I  judged  not  myself  to 
know  anything  among  you,  but  Jesus  Christ,  and  Him 
crucified."(ll) 

Colloquy. — 0  most  excellent  master,  who  didst  say, 
"  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all 
things  to  myself,"(12)  draw  after  Thee,  I  beseech 

(9)  Mat.  V.  I.  (10)  Exod.  xxv.  40. 

(11)  I  Cor.  ii.  2.  (12)  Joan.  xii.  32. 


ON  THE  MYSTERIES  CONTAINED  IN  CHRIST  CRUCIFIED.       401 

Thee,  my  memory,  that  it  ever  think  of  that  which 
Thou  dost  here  teach  me ;  draw  my  understanding, 
that  it  may  comprehend  it ;  draw  my  will,  that  it  may 
affect  and  love  it ;  finally,  draw  my  whole  spirit,  that 
it  may  imitate  and  practise  it.  0  most  sacred  Virgin, 
and  thou,  the  well-beloved  disciple  of  my  Lord,  who, 
being  at  the  foot  of  the  cross,  didst  learn  this  excellent 
lesson,  and  didst  afterwards  make  your  great  profit  of 
it ;  beseech  your  great  master  in  my  behalf,  to  imprint 
the  same  as  deep  in  my  heart,  as  He  imprinted  it  in 
yours.     Amen. 

POINT  IV. 

1.  Consider  that  He  that  is  upon  the  cross  is  the  Lord 
of  Hosts,  the  God  of  battles,  and  of  revenge,  the  valiant 
captain  and  strong  warrior,  who  in  the  open  field  of  the 
mount  Calvary,  gave  battle  to  the  infernal  powers  and 
princes  of  this  world,  against  whom  He  fights,  overcomes 
them,  and  utterly  destroys  the  kingdom  of  sin. 

2.  The  arms  and  weapons  with  which  He  combats,  are 
the  cross,  the  nails,  the  thorns,  and  other  instruments  of 
pain  and  ignominy,  with  which,  breaking  and  tearing  His 
own  body,  He  breaks  and  "  crushes  the  head"  of  the  ser- 
pent, (13)  who  seduced  our  first  parents,  and  by  them 
brought  original  sin  into  the  world,  of  which  He  obtained 
us  pardon  upon  the  cross.  He  did  beside  strike  off  the 
seven  heads  of  the  red  dragon,  (14)  which  are  the  seven 
capital  sins,  springing  from  original  sins. — i.  He  threw  to 
earth  pride,  by  His  ignominies  and  contempts,  which  He 
endured  with  a  profound  humility. — ii.  He  vanquished 
gluttony,  by  tasting  of  the  gall  and  vinegar  that  was  given 
Him  to  quench  His  thirst.  — iii.  He  vanquished  the  plea- 
sures of  luxury  by  the  intolerable  pains  He  endured  in  all 
the  members  of  His  body. — iv.  He  destroyed  covctousness 
by  His  extreme  poverty  and  nakedness. — v.  He  subjected 

(13)  Gen.  iii.  15.  (14)  Apoc.  xii.  39. 

Vol.  IV.— 26. 


402  MEDITATION  XLII. 

anger  by  His  heroic  meekness  and  patience. — vi.  He  sub- 
dued envy  by  the  excellent  acts  of  charity  which  He  prac- 
tised for  our  profit. — vii.  And,  finally,  He  destroyed  sloth 
by  the  fervour  He  showed  in  all  the  works  of  our  redemp- 
tion. 

3.  In  this  manner,  therefore,  our  good  Jesus,  assuming 
to  Him  the  form  of  a  serpent  upon  the  cross,  fought  like 
the  serpent  of  Moses,  against  the  serpents  of  the  magi- 
cians, and  devoured  them  all,  (15)  swallowing  down  all  the 
sins  that  infect  the  world;  and  as  Gideon,  breaking  "  the 
pitcher"  that  he  held  in  his  hand,  did  by  the  light  and 
splendour  of  the  lamp  hidden  within,  frighten  and  overcome 
the  Midianites;(16)  even  so  our  noble  captain,  breaking  in 
pieces  His  body  by  the  pains  of  His  Passion,  by  the  bright- 
ness and  splendour  of  virtues  that  thence  He  caused  to 
shine,  He  vanquished  vices,  and  destroyed  the  infernal 
powers.  And  this  great  God  of  vengeance,  revenging  in 
His  own  body  the  wrongs  and  injuries  done  to  His  Father, 
revenged  Himself  on  His  enemies,  and  trod  them  under 
His  feet;  teaching  me  by  this  example  the  manner  cf 
revenging  upon  myself  the  injuries  that  I  have  done  to 
God,  and  also  the  way  how  to  vanquish  the  Devil,  the 
world,  the  flesh,  and  all  vices,  that  make  war  against  my 
spirit. 

Colloquy. — 0  most  valiant  warrior,  who,  by  shed- 
ding Thine  own  blood,  dost  subdue  the  devils,  and 
destroy  the  kingdom  of  sin,  and  those  vices  that  ruin 
the  world  ;  teach  me,  I  beseech  Thee,  to  fight  as  Thou 
hast  fought,  that  so  I  may  overcome  as  Thou  didst 
overcome ;  give  me  a  manly  courage,  that  like  the 
soldiers  of  Gideon,  I  break  in  pieces  by  penance  "  the 
pitcher"  of  my  bod}^  and  that  ''  the  lamp  of  virtues 
may  in  such  a  manner  shine  in  me,  that  my  enemies 

(15)  Exod.  vii.  12.  (16)  Judic.  vii.  20;  Is.  ix.  4. 


ON  THE  TITLE  OF  THE  CROSS.  403 

may  fly,  and  I  obtain  the  victory  of  them.  0  God  of 
vengeance,  teach  me,  I  beseech  Thee,  to  revenge  my- 
self upon  myself  for  having  so  grievously  offended 
Thee ;  for,  revenging  me  upon  myself,  I  shall  triumph 
over  mine  enemies  by  the  blood  of  Thy  Son,  to  whom 
be  all  honour  and  glory,  for  ever  and  ever.     Amen. 


MEDITATION  XLIII. 

ON   THE  TITLE  OF  THE  CROSS  OF  CHRIST,  AND  ON  THE  MYSTICAL    CAUSES 
INCLOSED  IN  HIS  PASSION. 

POINT  I. 

"  And  Pilate  wrote  a  title  also,  and  he  put  it  upon  the 
cross.  And  the  writing  was,  Jesus  of  Nazareth,  the  King 
of  the  Jews:\V) 

Concerning  this  title,  consider  the  four  words  that  it 
contains,  in  which,  as  St.  Mark  writes,  was  contained  "  the 
cause'''  of  Jesus  Christ,  that  is,  the  cause  for  which  they 
crucified  Him;  not  only  the  cause  or  reason  that  Pilate 
had,  but  principally  and  most  of  all  that  which  moved  the 
eternal  Father  to  ordain  and  suffer  it. 

"  JESUS." 

1.  The  first  word  of  the  title  was  *' J'^^ms,"  which  sig- 
nifies "  Saviour,"  because  He  came  to  save  the  world,  and 
to  deliver  it  from  its  sins,  and  from  the  pains  that  it  de- 
served for  them.  This  was  the  first  cause  why  He  was 
crucified,  that  by  His  death,  and  by  the  effusion  of  His 
blood,  He  should  finish  the  work  of  our  redemption. 
This  name  was  imposed  upon  Him  at  His  Circumcision,  at 
which  time  He  took  possession  of  the  ofiice  of  Saviour  by 
the  little  quantity  of  blood  that  He  thea  shed ;  but  now  it 
is  placed  on  high  upon  the  cross,  as  the  title  of  His  Pas- 

(1)  Joan.  xix.  19;  Luc.  xxiii.  38;  Marc.  xv.  26;  Ma*,,  ^y".  *7. 


404  MEDITATION   XLIII. 

sion,  in  sign  that  He  finishes  and  perfectly  performs  all 
that  belongs  to  this  office,  by  the  eiFusion  of  all  His  blood, 
with  regaid  to  which  St.  Paul  says,  "without  the  shedding 
of  blood,  there  is  no  remission''(2)  of  sins,  nor  salvation. 

Colloquy. — 0  most  sweet  Jesus,  how  dearly  hast 
Thou  bought  this  office  of  Saviour,  seeing  that  to  save 
us  Thou  dost  pay  the  price  of  Thy  precious  blood,  and 
that  by  shedding  the  same  so  liberally,  not  part,  but 
all ; — not  by  little  and  little,  but  by  whole  streams, 
gushing  forth  from  the  wounds  of  Thy  hands  and 
feet.  0  most  sweet  name  of  Jesus,  how  fitly  does  it 
now  agree  to  Thee  to  be  "  tanquam  oleum  effusum," 
as  "  oil  poured  out,"(3)  in  the  regard  that,  by  pouring 
out  Thy  precious  blood,  Thou  makest  an  oil  that  heals 
our  wounds,  and  assuages  the  pain  of  our  offences ! 
0  most  liberal  Jesus,  be  to  me  Jesus,  and  exercise 
upon  me  the  office  of  Saviour, — be  to  me  an  "  oil"  to 
cure  me,  a  medicine  to  heal  me,  and  a  most  odoriferous 
ointment  to  comfort  me,  applying  to  me  the  fruits  of 
Thy  redemption.     Amen. 

"  OF    NAZARETH." 

2.  The  second  word  was,  "  of  Nazareth." 
i.  This  is  as  much  as  to  say  ^'■flourishing ;"  in  which  is 
declared  the  second  cause  why  Jesus  ascended  the  tree  of 
the  cross,  to  hud  forth  thereon  most  excellent  flowers  oj 
virtues,  which  He  there  exercised  for  our  instruction  and 
example,  which  flowers  were  His  poverty,  His  obedience, 
His  meekness,  humility,  patience,  and  His  charity. 

Colloquy. — 0  Jesus  of  Nazareth,  how  flourishing 
art  Thou  on  this  cross !  Thou  hast  continually  blos- 
somed all  Thy  life,  but  much  more  at  its  end ;  now 
mayest  Thou  very  well  say  to  Thy  spouse  the  Church, 
"  Lectulus  noster  floridus" — "  Our  bed  is  flourishing," 

(2)  Heb.  ix.  22.  (3)  Cant,  i,  2. 


ON  THE  TITLE  OF  THE  CROSS.  405 

(4)  since  the  bed  of  the  cross  is  replenished  with  the 
sweetness  of  flowers  that  Thou  dost  bud  forth  upon 
the  same.  Admit  me,  dear  Lord,  into  this  Thy  "bed," 
though  it  be  very  "  straitened"(o)  and  little,  for 
there  will  be  room  enough  for  us  both,  considering 
that  Thou  hast  said,  "  Where  I  am,  there  also  shall 
my  minister  be."(6)  Oh  that  he  could  be  with  Thee 
upon  the  cross,  smelling  the  sweet  flowers  that  Thou 
didst  there  bud  forth,  and  animate  himself  by  Thine 
example  to  do  the  like. 

ii.  "  Nazarite"  likewise  signifies  "Holy,"  which  thing 
teaches  us  that  this  Lord,  who  is  upon  the  cross,  is  the 
Holy  of  holies,  (7)  and  consequently  that  He  dies  not  for 
His  own  faults,  but  for  other  men's,  to  free  men  from  their 
sins,  and  to  make  them  holy,  fulfilling  that  which  is  writ- 
ten, "By  His  knowledge  shall  this  my  just  servant  justify 
many,  and  He  shall  bear  their  iniquities. "(8)  Behold 
here  the  fruits  that  sprouted  from  these  flowers,  which  our 
good  Jesus  produced  in  His  death.  "  Amen,  amen,  I  say 
to  you,  unless  the  grain  of  wheat  falling  to  the  ground, 
die,  itself  remains  alone,  but  if  it  die,  it  bringeth  forth 
much  frujt."(9)  O  tree,  full  fraught  with  flowers  and 
fruit,  oh  that  I  could  sit  under  Thy  shadow,  and  eat  of 
Thy  sweet  fruit  even  to  my  full. (10) 

Colloqmj. — 0  sweet  Jesus,  who  didst  say,  "  I  will 
go  up  into  the  palm-tree,  and  will  take  hold  of  the 
fruits  thereof;"  vouchsafe  me  the  favour,  I  beseech 
Thee,  that  I  may  climb  up  with  Thee  upon  "  the  palm- 
tree"  of  the  cross,  and  enjoy  "  the  fruits"(ll)  that 
Thou  dost  there  produce,  that  imitating  Thy  virtues, 
I  may  obtain  the  palm  of  glory  that  they  deserve. 
Amen. 

(4)  Cant.  i.  16.  (5)  Is.  xxviii.  20.  (6)  Joan.  xii.  26. 

(J)  Dan.  ix.  24.  (6)  Is.  liii.  11.  (9)  Joan.  xii.  24. 

(10)  Cant.  ii.  3.  (H)  Cant.  vii.  8. 


4:06  MEDITATION    XLIII. 


3.  The  third  word  of  the  title  is  "  King,"  in  which  is 
declared  the  cause  why  Pilate  condemned  our  Lord  Jesus  to 
he  crucified^  viz.,  because  the  Jews  accused  Him  being 
their  king.  And  it  is  true,  indeed,  that  He  was  a  king, 
not  temporal,  but  celestial  and  eternal,  whose  Kingdom 
began  to  be  established  from  the  cross,  according  to  that 
which  is  written: — "Quia  Dominus  regnabit  a  ligno," 
that  "  our  Lord  shall  begin  His  reign  from  the  wood;" 
(12)  for  even  as  the  reign  of  sin  had  its  beginning  from  the 
forbidden  tree,  and  from  the  disobedience  of  our  first 
father  Adam, — so  the  reign  of  our  King  began  from 
another  tree,  by  the  obedience  of  our  Lord  that  died  on  it. 
Henee  I  will  gather,  that  if  I  will  reign  with  Jesus,  my 
kingdom  ought  also  to  begin  from  the  cross,  on  which  I 
will  crucify  my  old  man,  and  will  destroy  the  body  of  sin, 
since  the  kingdoms  of  the  earth  are  indeed  enjoyed  by 
living,  but  the  Kingdom  of  Jesus  only  by  dying. 

Colloquy. — 0  eternal  King,  whose  crown  and  throne 
are  eternal,  for  this  a  crown  has  pierced  Thy  head 
with  pricking  thorns,  and  for  this  Thou  art  fast  nailed 
to  Thy  throne  with  rude  nails,  shedding  Thy  blood 
through  the  pain  of  these  blows,  to  conquer  thereby 
the  Kingdom  which  Thou  hast  promised  to  Thy  sub- 
jects. Seeing  that  Thou  art  so  mighty,  that  sitting  in 
Thy  throne,  Thou  dost  even  with  Thy  very  "  look" 
destroy,  and  scatter  away  all  evil, (13)  destroy  in  me, 
I  beseech  Thee,  all  that  is  offensive  to  Thee,  to  the 
end  I  may  enter  with  Thee  to  enjoy  Thy  Kingdom. 
Amen. 

"of  the  jews." 

4.  The  last  word  of  the  title  was: — "  0/"  the  Jews,'''' — 
which,  though  they  would  not  admit,  and  for  this  cause 

(12)  Hymn  Eccles.  (13)  Prov.  xx.  8. 


ON  THS  TITLE  OF  THE  CROSS.  407 

crucified  Him, — ^yet  did  He  not  for  this  cease  to  he  a  hing^ 
sent  hy  the  eternal  Father  to  reign  in  them^  and  also  in  all 
those  in  whom  should  be  found  the  signification  of  His 
name,  which  is, — to  acknowledge  with  a  true  conff-ssion 
that  which  God  has  revealed,  glorifying  Him  for  the 
same,  and  for  this  cause  was  the  name  written  in  letters  of 
Hebrew,  Greek,  and  Latin,  that  all  the  nations  of  the 
world — comprehended  under  those  three  tongues — might 
know,  and,  as  St.  Paxil  says,  "  every  tongue  confess,  that 
our  Lord  Jesus  Christ  is  in  the  glory  of  God  the  Father.'* 
(14)  O  Son  of  the  living  God,  I  confess  that  this  pjlorious 
title  well  agrees  Avith  Thee,  since  Thou  only,  and  none 
other,  art  "  Jesus  of  Nazareth,  King  of  the  Jews;"  O  that 
all  the  world  would  read  this  title  and  admit  it,  and  that 
ail  would  acknowledge  Thee  to  be  their  King  and  Saviour. 

Colloquy. — O  sovereign  title,  in  which  is  comprised 
all  the  means  that  I  have  for  the  purchasing  of  my 
salvation ;  by  this  title  shall  my  praises  be  heard,  my 
desires  accomplished,  and  my  necessities  redressed. 
O  eternal  Father,  acknowledge  this  title  that  is  writ- 
ten upon  the  cross  of  Thy  Son,  and  seeing  that  it  is 
the  title  of  the  Kingdom  that  He  acquired  for  me, 
receive  me,  I  beseech  Thee,  into  the  same,  there  to 
reign  with  Thee  in  all  eternity.     Amen. 

POINT   II. 

**  This  title,  therefore,  many  of  the  Jews  did  read:" — . 
"Then  the  chief  priests  of  the  Jews  said  to  Pilate:  Write 
not, — the  king  of  the  Jews, — but  that  He  said, — I  am 
king  of  the  Jews."  (15) 

Concerning  this  point  I  may  consider  three  sorts  of  per- 
sons that  read  this  title  of  the  cross  of  our  Lord  Jesus, 
upon  mount  Calvary. 

1.  The  first  was,  of  priests  and  Pharisees,  with  other  ill- 
(14)  Phil.  ii.  11.  (15)  Joan.  xix.  20,  21. 


408  MEDITATION  XLIII. 

affected  persons,  all  enemies  to  our  Lord,  all  which  held  this 
title  for  false,  and  would  have  had  the  same  corrected. 
These  are  the  figure  of  heretics  and  other  infidels,  w^ho 
hear  and  read  the  holy  Scripture,  the  titles  and  works  of 
the  divinity  and  humanity  of  our  Lord  Jesus,  and  yet 
deny  the  greatest  part,  and  will  correct  them  after  their 
fancy,  and  according  to  their  erroneous  conceits. 
.  2.  Others  there  were  that  read  this  title  out  of  curiosity, 
as  the  custom  is  in  like  occurrences,  without  either  making 
any  further  account  of  it,  or  understanding  it,  or  pene- 
trating the  mystery  that  it  contained.  These  are  a  figure 
of  those  who  hear  and  read  the  things  belonsjing  to  Jesus 
Christ,  and  also  believe  them  in  the  gross,  but  never  found, 
nor  search  into  the  mysteries  that  are  contained  in  them, 
and  so  they  draw  from  thence  no  profit  at  all. 

3.  Besides  these,  there  were  yet  others  upon  the  mount 
Calvary,  as  the  sacred  Virgin  and  St.  John  the  Evangelist, 
who  "  did  read"  this  title  very  devoutly,  and  understood 
and  penetrated  the  mysteries  that  it  contained,  reverencing 
them  all  with  hearty  aifection.  These  are  the  figure  of 
such  as  read  devout  books,  and  treatises  containing  the 
truths  and  mysteries  of  our  holy  Faith,  upon  which  they 
endeavour  to  meditate  and  ruminate  with  devotion  and 
spirit,  out  of  a  purpose  to  draw  profit  from  them  to  them- 
selves. 

These,  then,  will  I  imitate,  beseeching  the  most  Blessed 
Virgin,  together  with  the  glorious  St.  John,  that  they 
will  obtain  for  me  the  same  light  and  spirit  with  which 
they  read  and  penetrated  this  title,  that  I  also  with  the 
same  may  read  and  penetrate  the  truths  that  faith  teaches 
me  concerning  my  Saviour  Jesus,  considering  that  my  life 
everlasting  consists  in  knowing  Him,  loving  Plim,  and 
servinor  Him  for  ever. 


ON  THE  DIVIDING  OF  CHRIST's  GARMENTS.  409 

POINT   III. 

Pilate  made  them  this  answer: — "Quod  scripsi,  scripsi" 
— "  What  I  have  written,  I  have  written."  (IG) 

These  words  did  the  president  speak  as  inspired  by 
the  Holy  Ghost,  to  give  us  to  understand,  that  what  the 
title  contained  ivas  true,  and  that  it  was  not  to  be  changed 
for  any  human  reason  or  persuasion.  And  it  is  most  cer- 
tain, that  whatsoever  is  written  either  in  this  title,  or  in 
holy  Scripture,  will  be  for  ever  written  without  altering 
or  changing  any  jot,  let  the  enemies  of  our  Faitii  do  what 
they  possibly  can  to  the  contrary.  This  thing  also  teaches 
me  to  remain  constant  in  my  good  purposes  and  resolutions 
of  following  our  Saviour,  insomuch  that  if  either  the  Devil, 
or  the  world,  or  the  flesh  would  by  temptations  divert  me 
from  them,  I  will  answer  them: — "Quod  scripsi,  scripsi" 
— "  That  which  I  have  written,  I  have  written."  "  I  have 
resolved  what  I  will  resolve,  neither  will  I  go  back  an 
inch  from  what  I  have  said,  nor  blot  out  that  which  I 
have  written,  nor  yet  alter  that  which  I  have  once  re- 
solved." 

Colloquy. — 0  Saviour  of  the  world,  since  Thou  art 
so  great  a  friend  of  stability,  as  not  to  consent  that  so 
much  as  one  single  letter  of  this  Thy  title  should  be 
changed ;  vouchsafe,  I  beseech  Thee,  to  make  me  so 
stable  in  Thy  service,  that  for  no  persuasion  of  mv 
enemies,  I  be  ever  removed  from  it.     Amen. 


MEDITATION  XLiy. 

ON   THE  PARTING   OF   CHKIST's   GARMENTS,   AND   ON  THE   MOCKERIES   THAT   HE 
ENDOEED    UPON    THE   CROSS. 

POINT     I. 

"  Then  the  soldiers,  when  they  had  crucified  Ilim,  took 
(16)  Joan.xix.  22. 


410  MEDITATION    XL:V. 

His  garments,  and  they  made  four  parts,  to  every  soldier  a 
part."  (1)  Upon  this  parting  is  to  be  considered  the  causes 
and  mysteries  contained  in  it. 

1.  On  the  part  of  the  four  soldiers^  which  were  the 
executioners  that  crucified  our  Lord,  one  cause  was,  tJieir 
own  covetousness,  for  being  a  company  of  base  fellows,  every 
one  was  desirous  to  have  his  share  in  these  garments,  cast- 
ing lots  which  piece  should  fall  to  each  of  them,  and  that 
they  might  the  more  spite  our  Lord,  they  ripped  and 
shared  them  asunder  in  His  own  sight,  in  mockery  of  Him, 
as  if  they  had  said  to  Him:  "Thou  hast  now  no  more 
need  of  clothes."  And  some  of  them  might,  peradventure, 
while  they  cut  them  to  pieces,  say  in  His  hearing:  "See- 
ing that  this  blasphemer  would  not  tear  His  own  clothes, 
when  He  uttered  His  blasphemies  against  God,  let  us  tear 
them  for  Him."  And  thus  did  they  afflict  both  the  eyes 
and  ears  of  our  good  Jesus. 

Colloquy. — 0  sacred  garment,  whence  issued  forth 
virtue  to  heal  all  sorts  of  diseases,  of  such  as  touched 
Thee,(2)  how  is  it  that  Thou  art  fallen  into  the  hands 
of  these  profane  soldiers?  The  humility,  no  doubt, 
of  Him  that  wore  you  is  the  cause  of  this  your  humi- 
liation, to  cure  my  pride  in  apparel.  Grant  me,  dear 
Lord,  this  humility,  to  support  and  bear  patiently  all 
the  injuries  that  may  be  offered  to  anything  that  be- 
longs to  me.     Amen. 

2.  The  second  mysterious  cause  was,  on  the  part  of  our 
Saviour,  wJio  to  show  us  an  example  of  perfect  Evangelical 
poverty,  did  not  only  consent  Himself  to  be  stripped  naked 
upon  the  cross,  but  would  also  be  deprived  of  His  gar- 
ments, which  was  all  the  wealth  He  had  to  dispose  of, 
insomuch  that  neither  the  use,  dominion,  nor  propriety  of 
them  remained  to  Him,  but  was  transported  to  those  base 

(1)  Joan.  xix.  23;  Mat.  xxvii.  35;  Luc.  xxiii.  34. 
(2)  Marc.  vi.  Sr 


ON  THE  DIVIDING  OF  CHRIST'S  GARMENTS.  411 

soldiers,  His  cruel  enemies.  Hence  ought  I  to  conceive  a 
most  hearty  desire  of  fulfilling  in  the  best  manner  I  pos- 
sibly can  that  saying  of  our  Lord: — "If  thou  wilt  be  per- 
fect, go  sell  the  things  that  thou  hast,  and  give  to  the 
poor... and  come,  follow  me." — "So,  therefore,  every  one 
of  you  that  doth  not  renounce  all  that  he  possesseth,  can- 
not be  my  disciple."  (3) 

3.  The  third  cause  was,  to  declare  His  immense  charity 
and  liberality,  in  giving  to  marc  all  that  He  had, — His  body^ 
blood,  and  all  His  substance,  but  especially  to  signify  that 
all  men,  who  from  the  four  quarters  of  the  world  should 
come  to  Him,  might  be  partakers  of  the  garments  of  His 
grace,  charity  and  virtues,  with  which  to  clothe  and  adorn 
them.  And  as  these  four  soldiers  who  crucified  Him  had 
a  right  to  these  garments,  which  were  died  in  His  blood, 
even  so  sinners  who  crucify  Him  in  themselves  by  their 
sins,  have,  notwithstanding,  just  title  to  demand  these 
garments  of  His  grace  and  virtues,  not  of  any  merits  of 
theirs,  but  by  the  blood  of  the  same  Jesus  to  which  these 
graces  are  conjoined. 

Colloquy. — 0  most  sweet  Jesus,  I  give  Thee  thanks 
for  Thine  infinite  liberality,  in  that  Thou  hast  vouch- 
safed to  invest  with  Thy  precious  garment,  even  him 
that  so  shamefully  crucifies  Thee  ;  I  am  extremely 
sorry  for  having  so  much  co-operated  and  participated 
in  Thy  crucifying  ;  but  seeing  Thou  art  so  passing 
liberal,  give  me,  I  beseech  Thee,  part  in  Thy  sacred 
garments,  by  imparting  to  me  Thy  most  sovereign 
virtues.     Amen. 

POINT  II. 

"  Now,  His  coat  was  without  seam,  woven  from  the  top 
throughout.     They  said  then  one  to  another,  Let  us  not 
cut  it,  but  let  us  cast  lots  for  it  ivhose  it  shall  be ;  that  the 
(3)  Mat.  xix.  21 ;  Luc.  xiv.  33. 


412  MEDITATION  XLIV. 

Scripture  might  be  fulfilled,  saying :  Tliey  have  parted  my 
garments  among  them,  and  upon  my  vesture  they  have 
cast  lots."  (4) 

1.  Here  is  likewise  to  be  considered  the  mysterious 
causes  of  this  fact,  since  God  would  particularly  that  they 
should  be  foretold  by  His  holy  prophet. 

i.  First,  on  the  part  of  the  soldiers,  the  cause  was,  that 
if  that  garment  had  been  cut  in  pieces,  none  of  them  could 
have  worn  the  same,  it  being  then  whole,  and  of  one  entire 
piece,  woven,  as  is  believed,  by  the  Blessed  Virgin,  who 
was  not  a  little  touched  with  tenderness  to  see  that  pre- 
cious garment,  bathed  with  the  blood  of  her  blessed  son, 
in  the  hands  and  possession  of  those  wretched  miscreants. 

Colloquy. — 0  sovereign  Virgin,  with  how  great 
reason  mayest  Thou  say  that  which  Jacob  sometimes 
said : — "  It  is  my  son's  coat,  an  evil  wild  beast  hath 
eaten  liim,  a  beast  hath  devoured  Joseph  ;"(5)  with 
whose  blood  I  behold  dyed  the  same  garment  which  I 
gave  him.  The  fierce  beast  of  qryj  has  fastened  Him 
upon  the  cross,  and  has  dyed  His  garment,  not  with 
the  blood  of  "  a  kid,"  but  with  the  blood  of  His  own 
veins,  to  deliver  those  from  death  who  for  envy  had 
delivered  Him  to  death  I  0  fierce  envy,  how  darest 
thou  devour  Him  who  is  charity  itself!  0  infinite 
charity,  who  slayest  the  furious  beast  which  swallows 
thee,  destroy  in  us  this  farious  beast,  that  we  may 
preserve  entire  the  true  garment  of  charity.     Amen. 

ii.  The  second  cause  of  this  fact  was,  that  this  garment 
represented  the  humanity  of  Christ  our  Lord,  woven  from 
the  top  throughout  to  the  bottom,  because  from  heaven, 
without  the  work  of  man,  the  same  was  woven  in  the 
womb  of  the  Blessed  Virgin,  by  the  work  of  the  Holy 
Ghost,  being  the  most  rich  garment  of  the  faithful,  which 
(4)  Joan,  xix.  23—24;  Psal.  xxi.  19. 
(5)  Gea.  xxxvii.  33. 


ON  THE  DIVIDING  OF  CHRIST's  GARMENTS.  413 

all  put  on  when  they  are  baptized,  according  to  the  saying 
of  the  apostle: — "For  as  many  of  you  as  are  baptized  in 
Christ,  have  put  on  Christ,"  (6)  conforming  their  lives 
with  His  holy  life,  by  the  union  of  perfect  charity,  with- 
out admitting  any  division  or  separation,  forasmuch  as 
*' Christ"  cannot  be  "  divided."  (7)  Blessed  is  he  to 
whom  the  lot  of  this  celestial  garment  falls,  whereby  him- 
self comes  to  be  the  lot  of  God,  and  His  inheritance. 

iii.  The  same  garment  of  Christ  likewise  represents  the 
Church  His  spouse,  in  which  He  will  not  that  there  be  any 
division,  but  that  she  preserve  herself  always  one  in  the 
unity  of  faith  and  charity,  and  for  this,  in  the  book  of 
Canticles,  He  says  of  her: — "  One  is  my  dove,  my  perfect 
one,"  (8)  because  the  Holy  Ghost  is  one,  which  also  is 
figured  by  the  "dove,"  and  one  the  spirit  of  Christ,  and 
of  perfection  which  resides  and  dwells  in  her.  He,  there- 
fore, who  attempts  to  divide  her,  attempts  to  divide  even 
Christ  Himself,  and  His  precious  garment  of  one  piece, 
and  becomes  herein  much  more  cruel  than  those  who  cru- 
cified Him,  since  they  attempt  to  rend  and  divide  that 
which  those  others  dared  not  divide,  that  to  which 
this  our  Lord  Himself  would  not  give  them  any  licence. 

Colloquy. — 0  God  of  peace,  and  of  love,  suffer  not 
that  there  be  schisms  in  Thy  Church,  any  discord  in 
religion,  or  any  division  amongst  Thy  christian  peo- 
ple ;  but  keep  them  all  in  the  unity  of  charity,  that 
they  may  be  all  one  in  Thee,  and  that  Thou  mayest 
put  them  upon  Thee  as  a  most  precious  garment,  to 
be  placed  in  the  Kingdom  of  Thy  glory.     Amen. 

2.  Finally,  Christ  our  Lord  had   two  garments,  one  out 
ivard,  which  was  divided  amongst  the  soldiers,  and  another 
inward,  which  fell  to  the  lot  of  one  alone ;  for  even  so  the 

(6)  Gal.  iii.  27;  Rom.  xiii.  14. 
(7)  1  Cor.  i.  13.  (8)  Cant.  vi.  8. 


414  MEDITATION  XLIV. 

works,  and  the  exterior  ceremonies  of  Christianity,  belong 
to  all  Christians,  since  all  have  their  part  in  them,  but  the 
interior  virtue,  which  is  the  grace,  charity,  devotion,  and 
spirit  included  in  them,  is  only  given  to  one, — that  is  to 
say, — to  very  few,  and  these  well  united  among  them- 
selves, by  the  union  of  the  flesh  with  the  spirit,  and  of 
the  senses  with  reason,  in  all  that  which  God  commands. 
I,  therefore,  ought  to  endeavour  to  be  of  this  little  num- 
ber, and  to  be  this  one  to  whom  befel  so  happy  a  lot,  as  to 
receive  this  divine  garment,  so  as  to  clothe  myself  with  it. 

POINT  III. 

The  garments  of  Christ  being  now  divided,  the  soldiers 
"  sat  and  ivatcJied  Him.''''  (9) 

1.  Here  it  is  probable  that  the  soldiers  did  this  by  the 
order  of  Pontius  Pilate,  at  the  instance  of  the  Jews,  whose 
evil  and  corrupted  conscience  caused  them  to  fear,  lest 
any  should  take  Him  down  from  the  cross  whilst  He  was 
alive,  or  it  was  to  prohibit  any  to  give  Him  any  refresh- 
ment or  ease,  such  as  was  wont  to  be  given  to  others  cru- 
cified, and  which  perhaps  was  given  to  the  thieves,  who 
then  were  crucified  with  our  Lord,  for  this  guard  of  sol- 
diers was  not  placed  there  in  respect  of  them. 

Colloquy. — 0  King  of  heaven,  whose  soldiers  are 
innumerable  legions  of  Thy  holy  angels,  who  attend 
about  the  celestial  throne,  singing  to  Thee  a  thousand 
songs  of  celestial  praises,  how  hast  Thou  so  abased 
Thyself,  as  to  be  seated  in  this  contemptible  throne  of 
ihe  cross,  and  to  have  set  over  Thee  to  keep  Thee,  a 
guard  of  base  and  cruel  soldiers,  who  never  cease  to 
dishonour  Thee  ?  I  rejoice,  0  my  Lord,  for  the  glory 
Thou  hast  in  Thy  Kingdom  of  heaven,  and  am  sorry 
for  the  dishonour  and  torment  which  Thou  sustainest 
here  in  earth,  for  both  which  respects  I  laud  and  praise 

(9)  Mat.  xxvii.  36. 


ON  THE  DIVIDING  OF  CHRIST'S  GARMENTS.  4l5 

Thee,  desiring  to  have  part  in  Thy  disgrace,  with  hope 
hereafter  to  have  part  in  Thj  glory.     Amen. 

2.  The  enemies  of  Christ  our  Lord,  after  they  had  nailed 
Him  to  the  cross,  were  not  only  moved  to  no  compassion 
to  see  Him  suffer  so  grievous  torments  and  abuses,  but  with 
a  devilisli  and  damned  cruelty  studied  to  add  yet  other 
new,  both  with  words,  ghastly  looks,  and  shaking  of  their 
heads  at  Him,  uttering,  by  the  instigation  of  the  Devil, 
most  grievous  injuries  and  blasphemies  against  llira,  in- 
tending by  them  to  tempt  Him,  and  to  make  Him  fall,— 
one  time  into  impatience, — another  time  into  diffidence, 
and  other  times  into  inconstancy,  of  giving  over  what  He 
had  begun;  but  all  these  new  afflictions  this  innocent 
lamb  suffered  and  endured  w^ith  admirable  patience  and 
humility,  and  with  great  constancy  and  magnanimity,  with- 
out giving  any  kind  of  sign,  either  by  word  or  even  by 
countenance,  of  feeling  the  injuries,  or  of  complaint  against 
His  blasphemers,  nor  of  faintheartedness,  or  repentance  for 
being  so  fastened  to  the  cross,  giving  us  thus  a  most  heroic 
example,  to  suffer  and  vanquish  such  temptations  as  in 
this  manner  shall  assail  us. 

All  this  will  I  ponder,  discoursing  upon  four  sorts  of 
persons,  that  injured  Christ  upon  the  cross,  as  appears  bj 
the  four  sacred  Evangelists  of  our  Lord. 

POINT   IV. 

1.  First  sort. — *'  Thei/  that  passed  hi/ blasphemed  Him,  wa^. 
(jing  their  heads,  saying:  Vah,  Thou  that  destroyest  the 
Temple  of  God,  and  in  three  days  dost  rebuild  it,  save 
Thine  own  self;  if  Thou  be  the  Son  of  God,  come  down 
from  the  cross."  (10) 

1.  It  is  to  be  believed  that  they  made  w^ith  their  mouths 
and  w^ith  their  lips  various  mocks  and  g] 

-(10)  Mat.  xxvii.  40;  Marc.  xv.  29;  Luc.  xxiii.  35. 


416  MEDITATION   XLIV. 

Him,  as  David  insinuates  in  the  Psalms,  sajdng: — "All 
tliey  tliat  saw  me  have  laughed  me  to  scorn,  they  have 
spoken  with  the  lips,  and  wagged  the  head."  (11)  To 
which  the  prophet  Jeremiah,  in  his  Lamentations,  adds : — 
"  All  they  that  passed  by  the  way  have  clapped  their 
hands  at  Thee,  they  have  hissed  and  wagged  their  heads," 
(12)  for  derision;  which  hissings  our  Eedeemer  endured, 
to  heal  the  poison  which  the  infernal  serpent,  by  his 
poisoned  hissings  and  accursed  suggestions,  had  poured 
forth;  and  as  He  endured  and  made  no  count  of  his  hiss- 
ing when  in  the  desert,  he  placed  Him  upon  the  pinnacle 
of  the  Temple,  saying: — "  If  Thou  be  the  Son  of  God, 
cast  thyself  down;"  (13)  so  also  made  He  no  account 
of  this  hissing  which  he  cast  forth  by  the  mouths  of  these 
blasphemers,  saying: — "If  Thou  be  the  Son  of  God,  come 
down  from  the  cross;"  but  on  the  contrary,  since  He  was 
the  Son  of  God,  He  would  not  come  down  from  the  cross 
alive,  but  would  die  on  it,  to  engender  thereby  many 
adoptive  sons  to  Almighty  God, — as  also  that  I  may  un- 
derstand that  it  is  proper  to  the  sons  of  Almighty  God,  not 
to  come  down  from  the  cross  by  their  own  will,  but  to 
die  on  it,  both  to  the  world  and  sin,  persevering  in  morti- 
fication even  to  the  end. 

Colloquy, — 0  Son  of  the  living  God,  suffer  not  that 
the  subtle  serpent  with  his  infernal  hissings,  deceive 
me,  by  persuading  me  to  come  down  from  the  cross, 
which  once  I  have  ascended  for  the  love  of  Thee  ;  but 
grant  me  to  persevere  thereon,  as  it  becomes  the  son 
of  such  a  Father,  lest  I  come  to  lose  the  dignity  of  a 
true  son.     Amen. 

2.  Second  sort — "  The  chief  priests  with  the  Scribes,  and 
ancients,     mocking,     said,"     aloud — "  He    saved     others. 
Himself  He  cannot  save:  if  lie  be  the  king  of  Israel,  let 
(11)  Psal,  xxi.  8.  (12)  Thren.  ii.  15.  (13)  Mat.  iv.  7. 


ON  THE  DIVIDING  OF  CHRIST'S  GARMENTS.  417 

Him  noio  come  down  from  the  cross,  and  we  will  believe 
Him.  He  trusted  in  God,  let  Him  now  deliver  Him  if  He 
will  have  Him,  for  He  said,  I  am  the  Son  of  God.' '(14) 
In  which  words  they  scorned  and  upbraided  Him  in  four 
things,  in  which  our  Lord  chiefly  gloried. — i.  In  His 
power,  saying,  that  He  who  had  power  to  save  others,  had 
not  power  to  save  Himself. — ii.  In  His  Kingdom,  saying, — 
"  If  He  be  the  King  of  Israel,  let  Him  now  come  down  from 
the  cross,  and  we  will  believe  in  Him ;"  as  if  they  had  said, 
— "  so  false  is  it  that  He  is  a  king,  as  it  is  impossible  for 
Him  to  come  from  the  cross." — iii.  In  the  confidence  which 
He  had  in  Almighty  God,  saying, — "  If  He  vaunt  Himself 
in  His  trust  in  God,  that  He  loved  Him,  let  Him  ask  of 
God  that  He  deliver  Him ;" — as  if  they  had  said, — "  He 
will  not  deliver  Him,  because  He  does  not  love  Him." — 
iv.  In  the  dignity  of  the  Son  of  God,  holding  Him  for  false 
and  counterfeit:  in  all  which  four  things  they  mingled 
many  falsehoods,  because  the  Devil,  the  father  of  lies, 
spoke  by  their  mouth  to  tempt  Christ,  and  to  know  if  He 
were  the  Son  of  God,  and  to  make  Him  come  down  from 
the  cross,  under  the  pretext  that  people  should  believe  in 
Him.  But  our  good  Jesus  patiently  endured  these  deri- 
sions, without  answering  them  any  word,  nor  making  any 
reckoning  of  their  reproaches,  because  He  knew  the  per- 
verse mind  whence  they  proceeded. 

Colloquy. — 0  most  meek  lamb,  what  shall  I  render 
to  Thee  for  the  patience  with  which  Thou  sufFeredst 
so  great  scorns  and  blasphemies  against  Thy  sovereign 
and  divine  virtues  ?  That  which  I  most  desire  to  Thy 
glory  is,  to  confess  that  those  blasphemies  took  no  effect 
in  Thee,  and  to  glory  in  this,  that  Thou  didst  contemn 
them.  I  confess  that  Thou  hast  saved  many  others, 
and  that  Thou  couldst  likewise  have  saved  Thyself, 

(14)  Mat.  xxvii.  41. 
Vol.  IV.-27. 


418  MEDITATION  XLIV. 

but  wouldst  not  do  it  to  save  me,  since  my  life  wholly 
depends  upon  Thy  death.  I  likewise  confess  that 
Thou  art  the  true  King  of  Israel,  and  for  this  cause 
Avouldst  not  come  down  from  the  cross,  whence  Thy 
Kingdom  takes  its  beginning,  that  Thou  mayest  draw 
all  to  Thee,  to  believe  in  Thee.  I  moreover  confess 
that  Thou  hadst  true  confidence  in  God  the  Father, 
who  loved  Thee  as  His  own  Son,  yet  would  not  de- 
liver Thee,  because  it  is  not  an  assured  sign  of  the 
sons  of  God,  to  be  dehvered  from  their  tribulations, 
but  to  persevere  constantly  in  them,  even  to  the  death; 
grant  me,  Lord,  this  true  confidence,  resigned  to  Thy 
holy  will,  whereby  I  may  persevere  on  the  cross,  even 
until  I  die  on  it.     Amen. 

3.  Third  sort, — TJie  soldiers  who  were  there  also  mocked 
Him,  and  reading  the  title  of  the  cross,  said: — "If  Thou 
be  the  King  of  the  Jews,  save  Thyself;"  (15)  as  if  they 
had  said :  "  If  Thou  art  so  powerful  a  king,  that  Thou 
canst  save  and  deliver  the  Jews,  deliver  Thyself  from  this 
cross  on  which  Thou  hangest."  And  in  the  selfsame  man- 
ner, as  St.  Mark  says,  the  two  thieves  who  were  crucified 
with  Him  blasphemed  Him,  as  we  shall  by  and  by  see. 

In  all  these  points  we  may  consider  the  great  pain  which 
the  sacred  Virgin  endured,  hearing  those  execrable  blasphe- 
mies which  were  uttered  against  her  son,  and  those  railings, 
hissings,  and  derisions  with  which  they  derided  Him;  for 
not  having  seen  those  things  which  He  suifered  in  the 
house  of  Caiphas,  and  in  the  hall  of  Pilate,  the  divine  pro- 
vidence ordained  that  she  should  hear  these,  in  order  that 
her  ears  should  be  tormented  with  those  injuries  and 
blasphemies,  all  which  she  felt  more  than  if  they  had  been 
spoken  against  herself;  and  it  is  probable  that  those  fierce 
persecutors  blaspheming  her  son,  returned  part  upon  the 
mother,  who  had  brought  forth  such  a  son,  yet  she  sufFer- 
(15)  Luc.  xxiii.  37. 


ON  THE  DIVIDING  OF  CHRIST'S  GARMENTS.  419 

ed  the  same  with  admirable  patience  and  silence,  beholding 
the  example  which  her  son  gave  her. 

Colloquy. — 0  sacred  Virgin,  how  many  swords 
pierced  through  thine  afflicted  heart !  The  tongues 
of  these  blasphemers  are  sharpened  swords,(16)  and 
double-edged,  which  at  one  stroke  strike  thy  son,  and 
thee,  who  art  His  mother.  Wherefore,  0  most  holy 
mother,  speakest  thou  not  a  word  in  the  defence  of 
thy  son,  since  thou  knowest  His  innocency  and  sanc- 
tity ?  But  I  see  well  that  it  is  not  now  time  for  thee 
to  speak,  but  to  hold  thy  peace,  since  the  greatness  of 
sorrow  has  made  thee  speechless  before  men,  although 
thou  never  ceasest  to  speak  to  Almighty  God. 

4.  Fourth  sort, — Finally, — "  The  people  stood  heholding^^ 
(17)  Christ,  to  see  the  effects  of  His  Passion,  and  that 
not  of  devotion,  but  for  derision,  and  therefore  Christ 
our  Lord  reckons  it  amongst  His  injuries,  saying: — 
"  They  have  looked  and  stared  upon  me."  (18)  O  if 
these  miserable  men  had  beheld  Christ  as  they  ought 
to  have  beheld  Him,  what  great  good  would  they  have 
received  by  this  sight  I  If  to  behold  the  brazen  serpent 
was  sufficient  to  heal  the  deadly  bitings  of  veno- 
mous serpents,  how  much  more  sufficient  would  it  have 
been  to  have  beheld  their  Saviour,  figured  by  that  ser- 
pent, fastened  to  the  wood  of  the  cross,  bearing  the  figure 
of  a  sinner,  to  deliver  them  from  the  poisoned  bitings  of 
their  sins. 

Colloquy. — Grant  me,  0  my  Saviour,  that  I  may 
behold  and  contemplate  Thee  with  a  lively  faith,  and 
with  the  spirit  of  love  and  devotion,  that  with  this 
sight  I  may  be  made  whole  and  strong,  to  praise  Thee 
and  serve  Thee,  world  without  end.     Amen. 

(16)  Psal.  Ivi.  5.        (17)  Luc.  xxiii.  35.       (18)  Psal,  xxi.  18. 


420  MEDITATION  XLY. 


MEDITATION  XLV. 

ON  THE  FIRST  WOKD  SPOKEN  BY  CHRIST  UPON  THE  CROSS,  PRAYING   FOR   HIS 
ENEMIES. 

Christ  thus  hanging  on  the  cross,  and  suffering  the 
ignominies  which  have  been  related,  after  long  silence, 
opened  His  most  sacred  mouth  to  pronounce  the  first 
of  "  the  seven  words"  which  He  there  spoke,  saying : — 
"  Father^  forgive  them,  for  they  know  not  what  they  do."'  (1) 

Open,  0  my  soul,  thine  ears  to  hear,  since  thy  celestial 
master  opens  His  mouth  in  the  chair  of  the  cross  to  speak 
to  thee;  "  Speak,  Lord,  for  Thy  servant  heareth;"  (2)  and 
since  Thou  art  the  Word  of  the  eternal  Father,  abridged 
by  the  mystery  of  Thy  Incarnation  and  Passion,  read  to 
me  some  brief  lesson,  which  I  may  retain  in  memory, 
ruminate  Avith  my  understanding,  and  with  my  heart  and 
my  whole  will  embrace. 

The  first  lesson,  therefore,  which  this  celestial  master 
read,  and  the  first  word  which  He  spoke  upon  the  cross, 
was  wholly  of  love,  praying  for  those  that  crucified  Him^ 
and  excusing  them  as  well  as  He  could,  showing  in  this 
His  infinite  charity.  Whence  I  will  consider : — i.  First, 
the  occasion  which  moved  Him  to  speak : — ii.  Each  of  the 
words  which  He  spoke: — iii.  And,  lastly,  the  effects  which 
followed  upon  these  words. 

POINT  I. 

The  occasion.     First,  therefore,  I  will  consider  Christ 

our  Lord  full  of  pains  and  torments  in  all  the  members  of 

His  body,  without  finding  any  place  or  repose  in  that  hard 

J?ed  of  the  cross,  compassed  all  round    about  with  His 

(1)  Luc.  xxiii.  34.  (2)  1  Reg.  iii.  10. 


ON  THE  FIRST  WORD  OF  CHRIST  ON  THE  CROSS.  421 

enemies  who  nailed  Him  there,  who  even  after  that 
recreated  themselves  seeing  Him  so  sore  afflicted,  adding 
further  new  afflictions,  together  with  horrible  injuries  and 
blasphemies,  as  making  mouths,  moving  their  lips,  and 
wagging  their  heads  in  contempt  and  scorn  of  Him.  At  this 
present,  therefore,  and  upon  this  occasion,  Christ  our  Lord 
lifted  up  His  eyes  to  heaven,  and  shedding  forth  tears  for 
them,  opened  His  mouth,  not  to  call  fire  from  thence  to  con- 
sume them,  as  Elias  did,  nor  to  pour  His  maledictions  upon 
them,  as  did  Noah  and  Eliseus,  (3)  when  they  cursed  those 
who  derided  them,  but  to  pray  His  eternal  Father  to  par- 
don them  the  sin  which  they  committed  in  crucifying  and 
scorning  Him, — much  more  deploring  the  detriments  which 
were  to  befal  them  for  this  sin,  than  the  torments  and 
injuries  which  He  received  of  them,  fulfilling  by  work  that 
which  before  He  had  preached  by  word: — "Love  your 
enemies... pray  for  them  that  persecute  you;"  (4)  and  that 
which  was  prophesied  of  Him, — that  He  prayed  for  the 
transgressors,  namely,  for  those  who  had  infringed  and 
transgressed  against  Him,  all  the  laws  of  charity  and  piety, 
of  justice  and  gratitude,  with  the  greatest  cruelty  and  in- 
gratitude that  ever  was  seen  in  the  whole  world. 

Colloquy. — 0  loving  Jesus,  how  well  hast  Thou 
showed  that  Thou  art  the  God  of  love  and  of  charity 
itself,  since  the  immense  waters  of  such  tribulations, 
and  the  furious  floods  of  such  great  persecutions,  were 
not  sufficient  to  quench  nor  appease  the  fire  of  Thy 
charity,  but  have  so  much  increased  the  same,  as  to  lift 
up  its  flame  as  high  as  heaven,  beseeching  the  celestial 
Father  not  to  chastise  those  who  had  imposed  upon 
Thee  such  terrible  torments.  Grant  me,  0  Lord,  such 
like  charity,  by  which  I  also  may  love  my  enemies, 
and  pray  for  them  that  persecute  me,  and  persecute 

(3)  4  Reg.  i.  10;  Gen.  ix.  2. 
(4)  Mat.  V.  44;  Luc.  vi.  27;  Is.  liii.  12.  (5)  Cant,  viii.  7. 


423  MEDITATION    XLV. 

Thee,  since  Thy  enemies  are  also  mine,  pardon  all,  0 
Father  of  mercies,  that  all  may  be  partakers  of  Thy 
mercies.     Amen. 

POINT  II. 

The  several  words  of  this  prayer : — Next  I  am  to  consi- 
der, everi/  word  which  this  brief  prayer  comprehends. 

1.  The  first  word  was  "  Father,"  to  whom  He  directed 
His  petition ;  and  however  it  pertained  to  Himself,  as  He 
was  God,  to  pardon  them,  yet  He  would  rather  as  man  ask 
the  same  at  the  hands  of  His  Father ;  for  asking  Him  to 
pardon  them,  He  clearly  gave  to  understand  that  He  on 
His  part  pardoned  them,  fulfilling  in  this  His  office  of  high 
priest,  (6)  offering  Himself  in  sacrifice  for  the  sins  and 
ignorances  of  the  people,  and  praying  to  God  with  much 
fervour  for  them;  nor  did  He  say,  '■''God  forgive  them," 
but  "  Father  forgive  them;"  to  give  us  to  understand  that 
He  had  not  lost  the  confidence  which  He  had  in  Him,  and 
to  oblige  Him  with  this  affectionate  title,  the  more  to  hear 
Him,  and  to  pardon  those  His  enemies,  who  as  a  father 
makes  His  sun  to  rise  upon  the  good  and  bad,  and  raineth 
upon  the  just  and  unjust. 

Colloquy. — 0  sovereign  and  merciful  Father,  whose 
charity  was  so  great,  that  Thou  wouldst  the  sun  of 
justice,  Thy  Only-begotten  Son,  should  be  born 
into  the  world,  to  give  light,  heat,  and  the  life  of  grace 
to  mortal  men,  and  that  the  dew  of  His  doctrine  should 
water  the  earth  of  sinners ;  behold  this  divine  Sun  set 
on  the  cross  towards  the  east,  ready  to  go  down  and 
to  hide  Himself,  and  notwithstanding  casting  forth 
beams  of  divine  love,  praying  for  His  enemies ; — hear 
His  inflamed  prayer,  and  for  the  same  send  down  from 
heaven  the  dew  of  Thy  grace  upon  all  Thy  people, 
that  all  may  know  Thee,  and  know  Him,  and  may 

•(6)  Heb.  ix.  25. 


ON  THE  FIRST  WORD  OF  CHRIST  ON  THE  CROSS.  423 

imitate  the  rare  example  of  His  most  excellent  charity. 
Amen. 

2.  The  second  word  was,  ^''forgive  them.''*  He  says  not, 
"  forgive  them  this  injury  cr  wrong  they  do  me,"  but  abso- 
lutely ^^ forgive  them,"  excepting  none,  since  His  desire 
was  that  all  their  sins  should  be  forgiven  universally, 
without  excepting  any;  as  also  to  show  that  He  was  not 
so  much  moved  for  His  own  injury,  as  for  those  which 
were  done  against  His  Father,  whom,  therefore.  He  prayed 
to  pardon  all.  Nor  did  He  say,  "  forgive  those  that  crucify 
»we,"  or  "  those  that  injure  me,"  but — '' forgive  them,"  be- 
cause He  would  not  put  in  His  prayer  any  word  which 
might  accuse  them,  or  provoke  the  anger  of  His  Father 
against  them.  Lastly,  because  He  asked  pardon  not  only 
for  those  who  then  actually  crucified  Him,  but  also  for  all 
those  who  through  their  sins  were  the  cause  of  His  cruci- 
fixion, all  which  He  had  present  in  His  memory,  and  for 
the  one  and  for  the  other  said: — "Forgive  them." 

Colloquy. — 0  most  liberal  and  ample  charity  of  our 
Lord  Jesus,  which  dost  extend  thyself  to  all  sinners, 
without  excluding  any  of  those  who  desire  pardon, 
penetrate  their  hearts,  I  beseech  thee,  that  all  may 
dispose  themselves  to  receive  the  pardon  which  thou 
dost  offer  them,  and  to  participate  of  the  fruit  of  that 
prayer,  which  thou  madest  for  them.     Amen. 

3.  The  third  word  was : — "  For  they  know  not  what  they 
do ;"  in  which,  as  well  as  He  could.  He  excused  His  ene- 
mies; for  though  the  ignorance  of  them  was  very  gross, 
affected,  and  notoriously  culpable,  yet  the  charity  of  this 
pious  Redeemer  sought  to  excuse  it  as  much  as  He  could,  and 
to  hide  and  cover  the  multitude  and  enormity  of  their  sins. 
This  excuse  also,  after  a  manner,  extends  itself  to  all  sin- 
ners, for  inasmuch  as  all  are  guilty  in  some  degree  of  igno- 
rance, not  knowing  as  they  ought  who  Almighty  God  is 


424  MEDITATION  XLV. 

whom  they  offend, — how  grievous  a  thing  it  is  to  offend 
Him, — what  great  goods  they  lose  by  offending  Him, — ■ 
and  what  fearful  evils  they  heap  upon  themselves;  for  if 
they  knew  all  this,  never  would  they  sin  against  Him,  and 
therefore  that  may  he  applied  to  them  which  St.  Paul 
says: — "If  they  had  known  it,"  perfectly  and  as  reason 
requires,  "they  would  never  have  crucified,"  in  them- 
selves, "the  Lord  of  glory.'' (7)  This  excuse  did  Christ 
our  Lord  add,  not  only  to  declare  His  infinite  charity,  and 
the  desire  that  He  had  that  His  Father  should  pardon  all 
sinners  whatsoever,  but  for  two  other  particular  ends: — 
the  one,  to  move  us  to  great  confidence  in  His  mercy;  for 
if  He  excuse  us  who  shall  accuse  us,  as  St.  Paul  says : — 
"  Who  shall  lay  anything  to  the  charge  of  the  elect  ol 
God?  God  who  justifieth.  Who  is  he  that  shall  condemn? 
Christ  Jesus  who  died,  yea,  who  rose  also  again,  who  is  at 
the  right  hand  of  God,  who  also  maketh  intercession  for 
us."  (8)  The  other  end  was,  to  give  us  example  how  to 
excuse  the  faults  of  our  neighbours,  although  our  ene- 
mies, attributing  them  to  ignorance,  inadvertence,  zeal,  or 
to  some  other  intention  of  less  evil, — in  such  a  way  that 
not  only  we  accuse  them  not,  nor  exaggerate  the  injury 
they  have  done  us,  nor  wish  that  God  would  punish  them 
for  it,  but,  in  the  best  manner  we  can,  extenuate  and  excuse 
it,  using  also  that  excuse  as  a  title  and  reason  to  moA^e 
Almighty  God  to  pardon  them. 

Colloquy, — 0  most  sweet  Saviour,  how  well  hast 
Thou  this  day  ascended  "  the  mountain  of  myrrh,  and 
to  the  hill  of  frankincense, "(9)  conjoining  on  this  mount 
of  Calvary,  the  myrrh  of  most  bitter  mortification,  and 
the  incense  of  most  inflamed  devotion  !  Comfort,  Lord, 
my  heart  with  this  holy  myrrh,  that  it  may  embrace 
it,  and  with  this  incense,  that  it  may  offer  it,  always 

C7)  1  Cor.  il  8.  (8)  Rom.  viii.  33.  (9)  Cant.  iv.  6. 


ON  THE  FIRST  WORD  OF  CHRIST  ON  THE  CROSS.  425 

seeking  Thy  honour  and  glory,  for  ever  and  ever. 
Amen. 

POINT  III. 

Last  of  all  I  will  ponder  the  effects  of  this  holy  prayer  of 
Christ  our  Lord,  considering,  first,  how  the  eternal  Father 
heard  it,  for  if,  as  the  Scripture  says,  "  the  prayer  of  the 
humble  and  meek  hath  always  pleased"  (10)  Him,  how 
much  more  pleasing  was  to  Him  the  prayer  of  His  meek 
and  humble  Son?  who,  as  the  apostle  St.  Paul  says: — 
When  He  prayed  on  the  cross  with  tears,  "  was  heard  for 
His  reverence;"  (11)  that  is  to  say, — for  the  respect  that 
was  due  to  the  infinite  dignity  of  His  Person,  and  for  the 
"  reverence"  with  which  humbling  Himself,  He  honoured 
His  Father. 

1.  And  so  in  respect  of  this  prayer  of  Christ  our  Lord, 
mani/  of  (he  Jews  who  were  there  present  obtained  pardon 
of  their  sins,  whom  St.  Peter,  upon  the  day  of  Pentecost, 
converted  to  the  faith,  not  so  much  by  his  preaching  as  by 
the  virtue  of  this  prayer  of  Christ,  by  which  also  pardon 
is  given  to  all  sinners  who  ask  and  receive  it. 

Colloquy, — 0  eternal  Father,  hear  the  prayer  of 
Thy  Son,  pardoning  them  those  sins  they  have  com- 
mitted against  Thee.  Pardon  me  also,  0  Father  of 
mercy,  because  I  knew  not  what  I  did  when  I  offended 
Thee  ;  and  although  I  am  he  who  deserves  not  to  be 
heard,  yet  Thy  Son  deserves  to  be  heard,  being  who 
He  is,  and  He  who  always^  has  exhibited  such  rever- 
ence to  Thee. 

2.  I  may  here  likewise  ponder  the  effect  which  this  prayer 
wrought  in  the  sacred  Virgin,  in  St.  John,  and  in  other 
devout  persons  who  were  there  present,  who  all  were 
astonished  to  behold  so  great  charity  and  humility  of  Christ 

(10)  Judith  ix.  16.  (11)  Heb.  v.  7. 


426  MEDITATION   XLVI. 

our  Lord,  and  lamented  to  see  crucified  with  so  unspeak- 
able pain,  Him  who  prayed  for  His  enemies  with  so  great 
love;  the  most  holy  Virgin  especially,  moved  with  the 
example  of  her  son,  presently  exercised  the  same  charity 
and  love  towards  His  enemies,  and  repeating  the  prayer 
she  had  heard  from  the  mouth  of  her  son,  she  said: — 
*'  Father,  forgive  them,  for  they  know  not  what  they  do." 

0  how  acceptable  was  the  prayer  of  this  meek  and  humble 
Virgin  to  the  eternal  Father,  more  than  the  prayers  of  all 
other  pure  creatures !  How  acceptable  was  the  same  in 
heaven,  which,  joined  together  with  that  of  her  son,  aided 
in  obtaining  the  desired  pardon ! 

Colloquy. — 0  advocate  of  sinners,  plead  my  cause, 

1  beseech  Thee,  before  Almighty  God,  beseeching 
Him  to  pardon  me,  because  I  knew  not  what  I  did. 

3.  To  this  prayer  also  of  Jesus  Christ  may  be  attributed 
the  conversion  of  the  good  thief,  of  the  Centurion^  and  of 
other  effects,  which  shall  be  noted  in  the  ensuing  medita- 
tions. 


MEDITATION  XLVI. 

ON  THE   TWO  THIEVES   CRUCIFIED   WITH   CHRIST. — AND   OF  THE   SECOND  WORD 
SPOKEN  BY  CHRIST,   IN   WHICH   HE  PROMISED   PARADISE  TO   ONE   OF   THEM. 

POINT    I. 

And  "  they  crucified  Him  there  and  the  robbers,  one  on 
the  right  hand  and  the  other  on  the  left,  and  Jesus  in  the 
midst."(l) 

1.  Upon  this  point  is  to  be  considered  the  rare  humility 
of  Christ  our  Lord,  in  that  He  would  be  crucified  in  the 
midst  of  two  thieves,  with  so  great  ccmtumely.  And  it  is 
to  be  believed  that  His  enemies  made  choice  of  the  most 
infamous  and  most  notorious  in  the  whole  prison,  and  such 
(1)  Luc.  xxiii.  33;  Joan.  xix.  18. 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  427 

as  were  like  wicked  Barabbas,  that  so  might  be  fulfilled 
that  which  was  prophesied,  "  And  He  was  reputed  with 
the  wicked."  (2) 

2.  To  consider  yet  further  this  profound  humility,  I  will 
lift  up  my  eyes  to  behold  His  infinite  dignity,  considering 
how  He  it  is  who  is  the  Word  eternal,  who  is  as  in  the 
midst  of  two  divine  Persons: — He  who  in  the  midst  of 
Moses  and  Elias,  was  transfigured  on  the  mount  oi  Tha- 
bor; — He  who  is  the  corner-stone,  in  whom  are  conjoined 
together  the  two  peoples ;— viz.,  the  Jews  and  Gentiles ; — 
and  He  who  at  the  day  of  judgment  shall  be  set  on  a 
throne  of  Majesty,  betwixt  the  good  and  the  bad,  the  good 
placed  on  His  right  hand,  and  the  bad  on  His  left. — This 
Lord,  I  say  is  He,  who  on  this  mount  of  Calvary,  and  on 
this  throne  of  the  cross,  in  the  midst  between  two  thieves, 
is  condemned  and  despised  as  if  He  were  a  very  thief;  but 
yet  by  this  company  no  malice  or  infamy  can  any  ways 
stain  His  honour,  but  rather  He  there  represents  to  us 
the  judgment  He  is  to  make  between  the  righteous  and 
the  sinners. 

In  all  this  He  gives  us  notable  example  to  comfort  us, 
when  we  see  ourselves  placed  in  any  contemptible  place, 
and  reckoned  in  the  number  of  notorious  malefactors,  per- 
suading ourselves,  that  if  their  malice  have  not  stained  us, 
their  infamy  cannot  hurt  us. 

Colloquy. — 0  King  of  glory,  how  well  hast  Thou 
shown  that  Thou  earnest  into  the  world  to  give  us  an 
example  of  humility !  For  at  Thine  entrance  into  it, 
Thou  wast  placed  in  a  manger  between  two  beasts,  and 
at  Thy  going  forth  Thou  art  placed  on  a  cross  between 
two  thieves,  that  so  the  end  might  answer  to  the  be- 
ginning, and  humility  increase  by  its  degrees,  even  to 
the  highest  that  it  could  attain.    Grant  me,  dear  Lord, 

(2)  S.  Tho.  3,  p,  q.  xlvi.  art.  11;  Is.  lii.  ]?^ 


428  MEDITATION  XLVt. 

SO  to  order  ray  life  in  imitation  of  Thee,  that  the  be- 
ginning, middle,  and  end  of  it  may  be  true  humility, 
embracing  for  Thy  love  all  kind  of  humihation. 

POINT  II. 

"And  one  of  those  robbers  who  were  hanging,  blas- 
phemed Him  saying.  If  Thou  be  Christ,  save  Thyself  and 
us.  But  the  other  answering,  rebuked  him,  saying: 
Neither  dost  thou  fear  God,  seeing  thou  art  under  the 
same  condemnation.  And  we  indeed  justly,  for  we  re- 
ceive the  due  reward  of  our  deeds;  but  this  man  hath 
done  no  evil.' '(3) 

1.  In  this  point  is  to  be  considered,  the  difference  be- 
tween the  wicked  and  the  good; — ^the  ignominy  which  Christ 
receives  from  the  one,  and  the  glory  He  receives  from  the 
other. 

i.  First,  one  of  the  thieVes,  who  is  supposed  to  be  on 
the  left  hand,  representing  the  reprobate,  blasphemed 
Christ  our  Lord  as  did  the  Pharisees,  reproaching  Him 
with  the  sin  for  which  it  was  said  He  was  there  crucified; 
namely,  for  having  made  Himself  Christ  and  the  Messiah 
that  was  to  come.  This  was  a  great  ignominy  to  our 
Blessed  Saviour,  whose  contempt  came  to  that  pass,  that 
a  man  most  vile,  and  who  for  his  thefts  and  enormities, 
was  condemned  to  die  upon  the  cross,  mocked  and  scorned 
Him,  esteeming  that  he  got  the  credit  of  dying  well  in 
deriding  Him.  Hence  may  be  seen  how  proper  it  is  to 
wicked  men  to  be  forgetful  of  their  own  sins,  and  to 
aggravate  those  of  others,  to  murmur  against  them,  and 
to  contemn  those  that  have  committed  such  crimes;  hold- 
ing themselves  as  innocent,  in  comparison  of  them,  as  it 
happened  to  this  wicked  thief,  who  with  this  last  sin  filled  up 
the  measure  of  his  own  damnation,  and  gave  occasion  to 
our  Saviour  to  demonstrate  and  exercise  His  admirable 
(3)  Luc.  xxiii.  39. 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  429 

patience,  who  held  His  peace  without  answering  any  word 
to  him  that  injured  Him,  and  who  was  so  close  and  near 
to  him. 

ii.  On  the  contrary,  the  other,  who  was  upon  the  right 
hand  of  Christ,  touched  with  the  inspiration  of  the  Holy 
Ghost,  and  assisted  with  the  grace  of  the  same  Lord, 
whom  he  had  so  near  him,  opposed  himself  against  him 
that  blasphemed,  so  to  defend  the  honour  of  our  Lord 
Jesus,  the  divine  providence  so  ordaining,  that  because 
Christ  our  Lord  suffered  with  silence  the  injury  oiFered 
to  Him,  there  should  not  be  wanting  one  who  w^ould 
answer  for  Him  and  defend  Him. 

In  which  answer  he  exercised  certain  heroic  acts  of 
virtue,  especially  of  charity  and  humility. 

(a)  The  first  of  which  was  publicly  to  correct  the  blas- 
phemer with,  words  grave  and  convincing,  saying,— "Neither 
dost  thou  fear  God,  seeing  thou  art  under  the  same  con- 
demnation'' of  death !  As  if  he  had  said,  "  that  those  do 
not  fear  God  who  are  in  health,  and  out  of  danger  of 
death,  is  no  wonder ; — but  that  thou  dost  not  fear,  being 
at  the  very  point  of  death,  is  a  thing  most  intolerable. — (6) 
The  second  was,  to  confess  his  fault  publicly,  and  that  he 
justly  deserved  the  punishment  which  he  suffered  upon 
that  cross,  and  of  which  he  admonished  his  companion. — 
(c)  The  third  was,  to  confess  the  innocence  of  Christ  our 
Lord,  saying: — "This  man  hath  done  no  evil.''  So  that 
he  took  courage  to  confess  before  that  Avhole  multitude  of 
people,  that  the  chief  priests  and  scribes  deceived  them- 
selves in  accusing  Christ,  and  that  Pilate  erred  grossly  in 
condemning  Him,  and  that  all  did  very  ill  in  blaspheming 
Him,  since  in  truth  He  had  done  no  evil,  nor  committed 
any  kind  of  sin. 

Colloquy, — 0  admirable  man,  who  was  not  ashamed 
to  confess  the  innocency  of  Jesus  Christ,  when  all  the 


430  MEDITATION  XLVI. 

world  condemned  Him  !  The  apostles  fled, — the  dis- 
ciples hid  themselves, — all  His  acquaintance  held  their 
peace,  fearing  the  displeasure  of  the  Jews  ; — and  this 
thief  alone,  hanging  on  high  upon  the  cross,  with  a 
loud  voice  pubhshed  the  innocency  of  Jesus  Christ.  It 
is  but  just,  0  my  Saviour,  that  Thou  accomplish  the 
word  which  Thou  hast  said,  "  Whosoever  shall  confess 
me  before  men,  him  shall  the  Son  of  Man  also  confess 
before  my  Father,  who  is  in  heaven," — and  "  before 
the  angels  of  God."(4) 

2.  By  this  example  I  will  learn,  that  as  in  the  mount 
of  Calvary,  there  were  three  on  the  cross,  but  after  a 
different  manner: — one  guilty  and  impatient; — another 
guilty  and  patient; — another  without  guilt,  and  with  ad- 
mirable patience; — even  so  is  it  wont  to  happen  to  men  in 
this  life; — some  ftr  their  sins  are  chastised  of  God,  bearing 
their  chastisement  impatiently,  and  these  will  be  condemned 
with  the  evil  thief,  descending  from  the  cross  down  into 
hell: — others  are  chastised  for  their  sins,  bearing  the  pain 
with  humility  and  patience,  saying  that  of  Micheas: — "I 
shall  bear  the  wrath  of  the  Lord,  because  I  have  sinned 
against  Him,"(5)  and  these  together  with  the  good  thief, 
obtaining  pardon  for  their  sins  from  that  cross  and  temporal 
pain,  will  go  to  Paradise. — Others  are  afflicted  without 
any  fault  of  theirs,  and  this  for  their  exercise  and  future 
crown,  bearing  their  affliction  with  unspeakable  patience, 
after  the  example  of  Christ  our  Lord,  and  these  are  more 
blessed,  because,  as  St.  Peter  says  in  his  canonical  epistle,  the 
most  precious  part  of  the  cross  and  of  affliction  is  to  suffer 
the  same  without  fault.  (6)  But  I,  wretched  man,  since  I 
cannot  attain  to  the  felicity  of  these  latter,  because  I  am 
full  of  sins,  for  which  I  have  deserved  all  kinds  of  punish- 
ments, I  may  and  ought  to  say  that  which  is  written  in 

(4)  Mat.  X.  32;  Luc.  xii.  8. 
(5)  Mich.  vii.  9.  (6)  1  Pet.  iii.  14. 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  431 

the  book  of  Job: — "I  have  sinned,  and  indeed  I  have 
cfFended,  and  I  have  not  received  what  I  have  deserved." (7) 
and  will  endeavour  at  the  last  to  be  one  of  the  second^ 
imitating  the  example  of  the  good  thief,  by  which  to 
obtain  the  mercy  of  Almighty  God. 

POINT    III. 

The  good  thief,  turning  himself  to  Jesus,  said :  "  Do- 
mine  memento  mei  cum  veneris  in  regnum  tuum''' — "  Lord^ 
rem^mher  me  when  Thou  shall  come  into  Thy  Kingdom.'^'' {^) 

1.  In  this  heroic  prayer  and  petition,  is  to  be  considered 
first,  how  this  holy  penitent,  after  he  had  exercised  the  works 
before-mentioned  of  charity  and  humility,  confessing  his 
own  fault,  and  sanctity  of  Jesus  Christ,  presently  tooh  heart 
and  confidence  both  to  pray  and  to  crave  pardon  of  his  sins, 
and  entrance  into  the  Kingdom  of  Heaven^  with  words  short, 
but  very  devout  and  exceedingly  full  of  faith  and  confi- 
dence. For, — i.  with  great  reverence  he  called  Him 
*'  Lord,"  honouring  and  respecting  Him,  who  w^as  despised 
of  all,  and  reputed  for  "  a  worm,"  "and  the  outcast  of  the 
people." — ii.  He  confessed  that  He  was  a  King,  and  that 
He  had  a  true  Kingdom,  in  the  same  sense  that  Himself 
had  said: — "My  Kingdom  is  not  of  this  world, "(9)  but  of 
the  other,  of  which  eternal  and  celestial  Kingdom  He  was 
to  take  possession  by  His  cross  and  Passion. — iii.  He 
craved  of  Him  that  He  would  "  remember"  him  when  He 
should  "  come  into"  His  "  Kingdom,''  as  if  he  had  said:  "  I 
do  not  beg  that  Thou  save  me  here,  delivering  me  from 
the  death  of  the  cross,  as  my  companion  desires ;  but  that 
Thou  save  me  after  my  death  upon  the  cross,  saving  me 
with  everlasting  salvation.  Neither  do  I  ask  that  Thou 
lead  me  with  Thee  into  Thy  Kingdom,  and  that  Thou 
assign  me  a  throne  and  seat  there,  because  a  thief  such  as 

(7)  Job.  xxxiii.  27.         (8)  Luc.  xxiii.  42.        (9)  Joan,  xviii.  36. 


432  MEDITATION  XLVI. 

myself  am,  dare  not  ask  so  great  a  thing; — I  only  there- 
fore ask  of  Thee  that  Thou  wouldst  "  remember  me,"  and 
this  alone  is  sufficient  for  me,  since  if  Thou  rememberest 
me,  Thou  wilt  bestow  a  good  death  upon  me,  and  wilt 
place  me  in  a  seat  of  glory,  as  it  shall  seem  expedient  to 
Thee. 

Colloquy. — 0  most  prudent  and  most  humble  thief, 
how  well  hast  thou  learned  to  demand  and  purchase 
the  Kingdom  of  heaven,  which  the  violent  carry  away! 
That  will  not  happen  to  thee  which  happened  to  Joseph 
with  Pharaoh's  baker,  with  whom  he  was  detained  in 
prison,  and  of  whom  he  begged  that  when  delivered 
from  prison,  and  seeing  himself  in  prosperity,  he  would 
remember  him  :  who  yet  immediately  forgot  him. (10) 
No  ;  this  is  not  the  condition  of  that  Lord  with  whom 
thou  art  crucified  ;  for  the  torment  of  the  cross  being 
passed,  the  time  of  His  prosperity  will  approach;  and 
He  will  be  mindful  of  Thee,  giving  to  thee  a  part  of  it. 

2.  I  will  consider  the  causes  whence  proceeded  the  admir- 
able  conversion,  confession,  and  faith  of  this  thief;  for 
although  the  principal  cause  was  "  the  change  of  the  right 
hand  of  the  Most  high,"  (11)  which  wrought  this  change 
and  alteration  in  his  heart,  yet  the  same  "  right  hand"  of 
that  high  God  used  certain  means  to  illuminate  him ; — 
these  were  not  principally  miracles,  for  perhaps  he  had 
never  seen  the  miracles  which  Christ  wrought  during  His 
life,  nor  had  those  as  yet  their  beginning  which  succeeded 
in  His  Passion  and  death.  Neither  were  they  sermons, — 
for  he  had  never  heard  any  sermon  of  Jesus  Christ; — but 
instead  of  miracles,  the  heroic  patience  and  meekness  which 
he  beheld  in  our  Lord  amidst  such  injuries,  was  that 
which  moved  him;  and  instead  of  His  sermons,  his  heart 
was  melted  with  the  example  of  that  His  singular  charity, 
(10)  Gen.  xl.  14—23.  (11)  Psal  Ixxvi.  11 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  433 

when  he  had  heard  Him  pray  for  His  very  enemies.  From 
this  celestial  illustration  he  learned  that  this  our  Lord  was 
most  holy;  (12)  therefore  since  He  affirmed  that  He  was  a 
King,  the  Messiah,  and  the  Son  of  Almighty  God,  so  out  of 
doubt  the  same  was  true.  Hence  I  will  gather  how  much 
it  imports  to  be  truly  patient,  meek,  charitable,  and  to 
give  good  example  to  others,  as  all  these  have  the  force 
and  efficacy  of  miracles  and  sermons  to  convert  sinners, 
although  they  be  harder  than  the  very  stones. 

Colloquy. — 0  most  sweet  Jesus,  who,  placed  in  the 
chair  of  the  cross  with  Thy  stupendous  patience,  and 
with  the  admirable  example  of  Thy  charity,  didst  so 
convert  this  thief  to  Thee  ;  assist  me,  I  beseech  Thee, 
that  in  imitation  of  Thee  I  may  do  the  like  miracles, 
edifying  my  neighbours  with  the  like  examples,  put 
the  bad  to  silence,  and  inflame  the  good  to  greater 
perfection.     Amen. 

3.  Lastly,  in  imitation  of  this  good  thief,  prostrate  at 
the  feet  of  Christ  crucified,  /  will  repeat  sundry  times  with 
great  affection  the  selfsame  prayer,  saying: — "■  Lord,  re^ 
member  me,  when  Thou  shalt  come  into  Thy  Kingdom.'''' 

Colloquy. — 0  eternal  King,  I  confess  that  for  my 
sins  I  am  justly  nailed  upon  the  cross  of  many  troubles 
and  temptations,  be  not,  I  beseech  Thee,  forgetful  of 
me,  nor  suffer  me  not  to  perish ;  and  since  Thou  now 
possessest  Thy  kingdom  peaceably,  vouchsafe  to  be 
mindful  of  me,  a  miserable  man,  beholding  me  with  the 
eyes  of  Thy  mercy.     Amen. 

POINT  IV. 

"  And  Jesus  said  to  him:  Amen,  I  say  to  thee,  (his  day 
shalt  thou  be  with  me  in  Paradise.''''  (13) 

Concerning  this  second  word,  Avhich   Christ  our  Lord 

(12)  Cass.  coll.  xii.  c.  13.  (13)  Luc.  xxiii.  43. 

Vol.  iy.— a8. 


434  MEDITATION  XLVI. 

spoke  on  the  cross,  is  to  be  considered  tlie  inestimable 
riches  and  treasures  of  His  liberality,  mercy,  bounty,  and 
charity. 

1.  Here  is  discovered  the  efficacy  of  His  prayer,  with 
which  He  prayed  for  sinners,  gathering  the  first  fruits  of 
them  in  this  great  sinner,  of  whom  some  say,  that  at  the 
beginning  he  blasphemed  Christ,  together  with  his  com- 
panion, which  St.  Matthew  and  St.  Mark  insinuate,  speak- 
ing in  the  plural  number: — "  The  thieves  also  that  were 
crucified  with  Him,  reproached  Him,"  (14)  which  being 
so,  the  virtue  of  Christ  our  Lord  shines  so  much  the  more, 
in  converting  this  blasphemer,  as  was  afterwards  showed  in 
converting  Saul,  by  the  prayer  of  St.  Stephen. 

2.  Here,  likewise,  shines  the  efficacy  of  the  Wood  of  Christ 
shed  upon  the  cross,  whose  first  fruits  were  manifested  in 
this  good  thief,  converting  him  after  a  wonderful  manner,, 
pardoning  him  his  sins,  both  as  to  their  guilt  and  pain, 
and  promising  and  assuring  him  of  his  entrance  into  Para- 
dise without  delay. 

Colloquy. — 0  good  Jesus,  how  willingly  dost  Thou 
in  every  place  exercise  Thy  office  of  justifying  sinnersi 
For  in  the  womb  of  Thy  mother  Thou  didst  justify 
Thy  precursor. — Lying  in  the  manger  Thou  didst  call 
the  sages,  illuminating  them  with  Thy  divine  grace. 
And  on  the  cross  Thou  calledst  this  thief,  promising 
him  life  eternal  immediately  after  this  temporal  life. 
I  give  Thee  thanks  for  liberality  so  immense,  and 
humbly  beseech  Thee  to  exercise  in  my  behalf  the 
office  of  a  Saviour,  to  the  end  that  I  may  reign  with 
Thee  everlastingly.     Amen. 

3.  Consider  the  liberality  of  this  promise,  for  the  thief 
desired  of  Christ  that  He  would  only  "  remember"  him 
when  He  came  to  His  Kingdom,  and  Christ  assured  him 

(U)  Mat.  xxvii.  44. 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  435 

that  on  that  very  day  he  should  be  with  Him  in  His  King- 
dom. O  sovereign  King,  it  would  have  sufficed  to  have 
promised  him  that  he  should  after  certain  years  enter 
into  Thy  Kingdom,  but  Thy  charity  will  needs  hasten 
the  time  which  otherwise  Thou  hadst  ordained,  and 
instead  of  purgatory  accept  for  payment  the  torments 
which  he  then  suffeied;  and  that  he  should  not  faint  in 
those  which  he  was  yet  to  suffer,  after  his  thighs  were 
broken,  He  said  to  him: — "  This  day  thou  shalt  be  with 
me  in  Paradise;"  this  day  shall  thy  lot  and  fortune  be 
quite  changed,  and  from  this  cross  of  torments  thou  shalt 
pass  to  a  paradise  of  delights,  where  thou  shalt  be  with 
me,  as  I  have  promised,  saying : — "  If  any  man  minister  to 
me,  let  him  follow  me ;  and  where  I  am,  there  also  shall 
my  minister  be;"  (15)  and  as  thou  hast  followed  me  upon 
the  cross,  thou  shalt  likewise  follow  me  to  glory,  into 
which  entering  to-day  thou  shalt  be  with  me. 

Colloquy, — 0  King  of  glory,  if  Thou  reward  so  li- 
berally him  that  has  followed  Thee  three  or  four  hours 
of  the  day,  how  wilt  Thou  reward  him  who  has  fol- 
lowed Thee  perfectly  all  the  hours  and  ages  of  his  life? 
If  Thou  show  Thyself  so  grateful  to  a  sinner,  who  has 
offended  Thee  such  numberless  times,  for  one  time 
only  that  he  honours  Thee,  what  gratitude  wilt  Thou 
show  to  him  who  has  employed  his  whole  life  in  the 
worship  and  honour  of  Thee  ?  0  blessed  thief,  who 
having  stood  all  the  day  idle,  wentest  into  the  vine- 
yard, one  hour  only  before  night,  where  thou  didst 
bestir  thyself  so  industriously,  that  being  the  last, 

thou  didst  deserve  to  be  the  first,  I  sav  the  first  of  all 

"... 
mortal  men,  who,  departing  forth  of  this  life,  imme- 
diately receivedst  the  wages  of  glory.(16)      Hasten 
thy  labour,  my  soul,  since  thou  meritest  more  with  the 
fervour  of  Jabour,  than  with  the  length  of  time,  and  if 

(15)  Joan.  xii.  26.  (16)  Mat.  xx.  8. 


436  MEDITATION   XLVI. 

tliou  join  them  both  together,  thy  reward  shall  be  the 
more  abundant. 

POINT   V. 

1.  Lastly,  I  am  to  consider  two  sorts  of  men,  viz.,  good 
and  evil,  represented  in  these  two  thieves,  of  which  one  was 
reprobate  and  the  other  chosen;  remembering  that  which 
Christ  our  Lord  said,  that  in  the  day  of  judgment,  of  two 
which  are  "in  the  field,"  or  "  at  the  mill,"  or  in  bed,  "one 
shall  be  taken,  and  one  shall  be  left,''  (17)  that  is  to  say, 
of  all  states  and  manners  of  life,  some  will  be  received  into 
heaven  for  the  good  work  which  they  have  done,  prevented 
and  assisted  by  divine  grace,  and  others  will  be  left  for 
hell,  for  the  sins  they  have  committed  with  their  free 
will;  so  that  he  that  is  in  "  the  mill,"  in  the  state  of  ma- 
trimony, laden  with  cares  and  labours,  ought  not  yet  to 
lose  the  confidence  of  his  salvation;  he  that  is  "in  bed," 
"svith  great  rest  in  the  state  of  continency,  ought  not  to 
cast  away  the  fear  of  his  damnation;  and  he  who  labours 
"  in  the  field"  of  the  active  life,  and  who  reposes  in  the 
bed  of  the  contemplate  life,  ought  both  to  live  with  the 
same  hope,  joined  with  the  fear  of  the  judgments  of  God, 
whom  I  will  beseech  most  humbly  that  I  be  not  of  the 
number  of  the  rejected,  but  of  the  elected,  leading  a  life  so 
worthy  that  God  be  mindful  of  me,  to  place  me  with  Him 
in  His  Paradise. 

2.  The  blood  of  Jesus  Christ  was  powerful  to  justify 
both  the  thieves,  yet  it  worked  its  effect  only  in  one  of  them, 
to  give  us  motives  both  of  fear  against  presumption,  and  of 
confidence  against  desperation.  For  this  cause  great  sin- 
ners, when  they  see  themselves  at  the  point  of  death, 
should  not  despair,  seeing  a  thief  in  that  very  hour  doing 
penance  to  obtain  mercy ; — nor  yet  let  any  presume  to  live 
at  his  own  liberty,  deferring  his  penance  till  the  hour  of 

(17)  Mat.  xxiv.  iO. 


ON  THE  TWO  THIEVES  CRUCIFIED  WITH  CHRIST.  437 

liis  death,  seeing  that  the  other  thief,  although  so  near  to 
Christ,  dying  without  penance,  to  be  chastised  with  the 
rigour  of  divine  justice.  And  it  is  a  sufficient  motive  of 
fear  to  see,  that  amongst  so  many  evils  as  there  were  then 
on  the  mount  of  Calvary,  it  was  only  said  to  one  thief: — 
"  This  day  thou  shalt  be  Avith  me  in  Paradise." 

3.  I  may  ponder  the  deep  impression  which  all  this  suc- 
cess made  in  the  heart  of  the  holy  Virgin,  as  Avell  the  con- 
fession of  the  thief  as  the  answer  of  her  son ;  and  how  she 
did  not  a  little  comfort  herself  to  see  that  there  was  not 
altogether  wanting  some  one  to  defend  the  honour  of  her 
son;  also  how  v/as  she  confirmed  in  faith,  hearing  made  so 
excellent  a  promise,  in  which  was  declared  that  by  the 
Passion  of  her  son,  the  gates  of  heaven  should  be  set  open, 
which  for  so  many  thousand  years  had  been  shut  before  I 

Colloquy. — 0  my  soul,  take  breath  a  little  amidst 
these  tears,  at  the  hearing  of  this  joyful  news,  behold 
how  this  day  the  gates  of  Paradise  are  opened,  and 
although  it  be  at  the  cost  of  the  blood  of  thy  Re- 
deemer, yet  He  comforts  Himself  in  shedding  it,  that 
so  the  locks  of  these  gates  may  be  burst  open  with  its 
virtue.  0  holy  Abraham,  I  now  nothing  wonder  that 
thou  rejoicedst,  when  in  spirit  thou  sawest  this  day,(18) 
since  then  Paradise  was  to  be  opened  to  thee,  and  to 
thy  sons,  imitators  of  thy  faithful  obedience.  0  Sa- 
viour of  the  world,  in  whose  hands  nailed  upon  the 
cross,  is  the  "  key  of  David,"  with  which  Thou  open- 
est,  "  and  no  man  shutteth,"  shuttest,  "  and  no  man 
openeth  ;"(19)  open  to  me  the  gates  of  heaven,  which 
my  sins  have  shut  against  me  :  and  shut  against  me 
the  gates  of  hell,  which  my  sins  have  opened,  that  in 
the  day  of  my  death,  I  may,  like  this  good  thief,  enter 
with  Thee  into  Paradise.     Amen. 

(18)  Joan.  viii.  58.  (19)  Is.  xxii.  22;  Apoc.  iii.  7. 


438  MEDITATION  XLVII. 


MEDITATION  XLVII. 

ON  THE  THIBD  WOKD  SPOKEN  BY  CHRIST   ON  THE  CS03S   TO   HIS  MOTHER 
AND   ST.    JOHN. 

POINT     I. 

"  Now  there  stood  hy  the  cross  of  Jesus  His  mother^  and 
Ris  mother'' s  sister,  Mary  of  Cleophas,  and  Mary  Mogdalen,'''' 
besides  whom  there  was  "  the  disciple  standing  whom  He 
loved.  "(1) 

1.  Upon  this  point  is  to  be  considered  how  there  ap- 
proached near  the  cross  of  our  Lord  Jesus,  those  2^ersons 
who  loved  Him  so  remarkably,  for  there  is  no  greater  mark 
of  the  love  of  Christ  than  to  follow  Him  to  the  cross, 
taking  compassion  on  His  sorrows  and  contumelies,  and 
making  oneself  partaker  of  them,  so  that  the  nearer  we 
approach  to  it,  and  the  more  firmly  and  steadfastly,  so 
much  greater  signs  of  this  love  do  we  demonstrate,  like 
these  four  persons  here  expressed. 

2.  Among  all  which  the  mistress  and  leader  was  the 
sacred  Virgin,  for  whose  respect  those  others  were  with 
her  in  company,  and  without  whom  they  would  never 
have  had  the  courage  nor  heart  to  have  assisted  at  it.  But 
she,  as  more  firm  in  faith,  and  more  inflamed  in  love,  set- 
ting aside  all  human  fear,  and  surmounting  all  difiiculties 
and  ignominies,  which  in  that  place  might  fall  upon  her, 
would  find  herself  present  at  the  Passion  of  her  son,  and 
placed  herself  upon  her  feet  close  to  the  cross,  with  great 
constancy  and  fortitude,  approaching  in  body  as  near  as  she 
could  be  permitted,  and  in  spirit  so  near,  that  she  joined 
herself  to  the  cross  itself,  and  to  her  son,  and  stood  there 

(l)  Joan.  xix.  25,  26. 


ON  THE  THIRD  WORD  SPOKEN  BY  CHRIST  ON  THE  CROSS.    439 

spiritually  crucified  together  with  Him,  through  the  excess 
of  love  and  sorrow,  as  has  been  pondered  in  the  fundamen- 
tal meditation;  with  three  nails,  therefore,  was  she  there 
held  crucified. — i.  The  first  was,  the  vehement  and  lively 
apprehension  of  that  which  her  son  suffered. — ii.  The 
second  was,  the  inward  love  which  she  bore  to  Him,  not 
only  as  her  son,  but  as  her  God,  and  infinite  benefactor,  on 
w^hich  account  all  His  pains  she  reputed  hers. — iii.  The 
third  was,  the  compassion  that  such  a  Person  should  suffer 
so  much  for  other  men's  sins,  upon  which  so  great  sorrow 
invaded  her  soul,  that  it  sufficed  for  a  martyrdom,  as  if 
she  had  verily  died  upon  the  cross ;  for  whilst  she  beheld 
the  head  of  her  son  pierced  with  thorns,  her  own  remained 
pierced  with  them ; — whilst  she  beheld  His  hands  fas  tened 
with  nails,  her  own  remained  fastened  with  them; — whilst 
she  beheld  His  bones,  so  loosened  and  disjointed,  that  they 
might  all  be  numbered,  all  her  own  also  trembled  through 
fear ;  and  in  this  manner,  whatever  her  son  suffered  cor- 
porally, the  same  the  mother  suffered  spiritually,  but  very 
grievously. 

Colloquy. — 0  holy  Virgin  of  virgins,  with  how  great 
reason  may  we  this  day  call  thee  the  Martyr  of  mar- 
tyrs !  For,  as  thon  surpassedst  all  virgins  in  the 
flower  of  virginity,  so  thou  exeeedest  all  martyrs  in 
the  fruit  of  martyrdom.  Thou  art  a  martyr  in  fervent 
desire,  to  suffer  all  the  torments  of  death  which  thy 
son  suffered.  Thou  art  also  a  martyr  on  account  of 
the  terrible  pains  which  thou  sufferedst  in  beholding 
Him,  which  were  fully  sufficient  to  have  procured  thy 
death,  had  not  thy  son  preserved  thy  life.  Oh  that  I 
could  accompany  thee  in  this  manner  of  martyrdom  I 
Obtain  for  me,  O  Queen  of  martyrs,  that  I  may  some 
ways  be  partaker  of  it,  martyring  my  flesh  with  pen- 
ances, and  my  spirit  with  abnegations,  approaching 


44:0  MEDITATION   XLVII. 

with  fortitude  of  heart  to  the  cross  of  thy  blessed  son, 
and  crucifying  myself  on  it,  in  imitation  of  thee. 

POINT   II. 

"  When  Jesus,  therefore,  had  seen  His  mother,  and  the 
disciple  standing  whom  He  loved,  He  saith  to  His  mother : 
Woman,  behold,  thy  son?''  (2) 

1.  Here  is  to  be  pondered,  first,  the  charity  of  Christ  our 
Lord,  together  with  the  integrity  and  authority  which  He 
manifested  amidst  so  many  torments  and  contempts,  so  at- 
tending to  the  works  of  piety  and  mercy,  and  to  the  obli- 
gations of  His  office,  as  if  He  had  not  been  in  the  act  of  suf- 
fering ;  for  He  prayed  for  His  enemies  as  high  priest, — He 
promised  Paradise  as  Redeemer, — He  beheld  His  mother  as 
her  son,  and  His  disciple  as  a  master;  teaching  us  by  this 
example  that  we  ought  not  to  fail  in  our  obligation,  though 
we  see  ourselves  beset  with  sundry  troubles. 

Colloquy. — 0  sovereign  priest  Jesus,  what  differ- 
ence is  there  between  Thee  and  that  other  high  priest 
Aaron,  who  said  that  he  could  not  well  discharge  his 
office,  nor  please  our  Lord  in  ceremonies,  "  having  a 
sorrowful  heart  ;"(3)  but  Thou,  0  my  Saviour,  though 
encompassed  with  labours  and  afflicted  with  sorrows, 
yet  dost  perfectly  discharge  Thy  function,  praying  for 
Thine  enemies,  pleasing  Thy  Father,  and  careful  for 
the  comfort  of  Thy  mother.  Give  me,  Lord,  I  beseech 
Thee,  this  integrity  of  heart,  that  I  never  omit  to 
accomplish  that  which  Thou  hast  charged  me,  though 
I  see  myself  much  oppressed  with  adversity.     Amen. 

2.  The  words  which  He  spoke  to  the  holy  Virgin,  say- 
ing:^—  "  Woman,  behold,  thy  son  ;"  as  if  He  had  said: — "  I 
am  not  forgetful  of  thee,  nor  of  the  obligation  which  I  owe 
thee,  as  thy  son ;  but  because  I  depart  out  of  this  world,  I 
bequeath  to  thee,  instead  of  myself,  John,  for  thy  son,  that 

(2)  Joan.  xix.  26.  (3)  Levit.  x.  19. 


ON  THE  THIRD  WORD  SPOKEN  BY  CHRIST  ON  THE  CROSS.    441 

he  may  perform  towards  tliee  the  duty  of  a  son,  serving 
thee,  and  doing  to  thee  that  which  I  myself  was  bound  to 
do  towards  such  a  mother."  Where  He  would  not  call 
her  "mother,"  but  "woman;" — first,  not  to  torment  her 
with  a  word  so  tender, — secondly,  and  principally,  to  show 
how  little  He  attributed  to  flesh  and  blood,  that  He  might 
wholly  attend  to  the  works  of  His  celestial  Father,  for 
which  cause  we  never  read  that  He  called  her  by  the 
name  of  "  mother,"  as  we  have  meditated  in  another  place. 
This  word,  nevertheless,  caused  an  exceeding  sorrow  in 
the  heart  of  the  Blessed  Virgin,  both  because  she  under- 
stood by  it  that  her  son  took  His  last  farewell  of  her  to 
die,  as  also  because  she  considered  the  great  disparity  and 
inequality  of  that  change,  which  was,  to  change  the  Son  of 
the  living  God  for  the  son  of  a  poor  fisherman,  and  the 
master  of  heaven  for  an  earthly  disciple. 

Colloquy. — 0  Saviour  of  the  world,  if  beholding 
Thy  disciple,  Thou  saidst  to  Thy  mother,  "  behold,  thy 
son," — so  likewise  beholding  Thyself,  Thou  mightest 
have  said  to  her  : — "  Woman,  behold,  thy  Son,"  behold 
Him  whom  Thou  conceivedst  by  the  work  of  the  Holy 
Ghost,  and  broughtest  forth  without  any  pain. — Be- 
hold here  Him  whom  thou  reclinedst  in  the  manger, 
in  the  midst  of  two  silly  beasts,  and  fedst  Him  with 
the  milk  of  Thine  own  breast. — Behold  here  Him 
whom  thou  often  barest  in  thine  arms,  rejoicing  and 
delighting  thee  with  His  amiable  looks. — Behold  here 
thy  Son  hanging  on  the  arms  of  a  dreadful  cross,  and 
in  the  midst  between  two  thieves,  all  disfigured  and 
void  of  blood. — Behold,  and  see  if  thou  canst  know  me 
for  thy  son,  and,  if  thou  hast  anything  to  commend  to 
me  as  a  mother  ;  but  since  thou  boldest  thy  peace, 
and  sayest  nothing  to  me,  in  my  place,  I  leave  to  thee 
my  disciple. — "Ecce  filius  tuus" — "Behold  thy 
son." 


442  MEDITATION  XLYII. 

3.  But  the  charity  of  our  Lord  in  our  behalf  yet  passed 
further  in  these  words,  and  more  enlightened  the  under- 
standing of  His  mother  in  them,  because  He  not  only  be- 
queathed John  for  a  son  to  her,  but  also  in  him  all  His 
other  disciples,  which  He  then  had,  and  which  He  was  to 
have  to  the  end  of  the  world,  and  all  which  He  delivered 
to  her  as  her  sons,  and  for  all  which  He  said: — "  Woman, 
behold,  thy  son,"  take  my  disciple  f<3r  thy  son,  and  all 
those  who  shall  be  my  disciples,  for  it  is  my  will  that  thou 
be  their  mother,  and  they  thy  sons,  and  that  thou  have  a 
care  of  them  as  of  thy  sons,  procuring  their  good  with  all 
solicitude. 

Colloquy. — I  give  Thee  thanks,  0  most  sweet 
Jesus,  that  Thou  hast  charged  Thy  mother,  that  she 
take  us  for  her  sons,  making  us  by  this  means  Thy 
own  brethren.  0  Blessed  Virgin,  henceforth  will  I 
confidently  say  to  thee,  "  Ecce  filius  tuus," — "  Behold 
thy  son."  0  my  Lady,  "  Behold,  thy  son."  Remem- 
ber what  thine  only  son  recommended  to  thee,  that 
thou  shouldst  take  me  for  an  adopted  son  ;  acknow- 
ledge me,  therefore,  for  thy  son,  and  as  a  careful 
mother  do  thou  provide  what  is  necessary  for  me. 

POINT  III. 

"After  that  He  said  to  the  disciple:  Behold,  thy  mother ; 
and  from  that  hour  the  disciple  took  her  to  his  own."  (4) 

1.  As  the  words  of  Christ  our  Lord  are  effectual  to 
make  that  which  He  speaks,  and  in  the  manner  in  which  His 
will  is  to  liave  it  wrought,  with  this  word  He  imprinted  in 
the  Blessed  Virgin  the  true  spirit  of  a  mother  towards  St. 
John,  and  towards  the  other  disciples;  and  likewise  in  St. 
John  the  true  spirit  of  a  son  towards  his  mother,  which 
spirit  he  communicated  to  all  those  which  are  his  mother's 
true  disciples;  and  since  these  words  were  not  spoken 
(4)  Joan,  xix.  27. 


ON  THE  THIRD  WORD  SPOKEN  BY  CHRIST  ON  THE  CROSS.    443 

alone  to  St.  John,  but  to  all  such  as  are  like  him,  I  am  to 
imagine  that  Christ  our  Lord  says  unto  me: — "Behold 
thy  mother,"  love  her,  and  reverence  hex  as  a  mother,  obey 
her,  and  serve  her  in  all  thou  mayest,  have  recourse  to  her 
in  all  thy  necessities;  for  as  I  have  given  my  Father  to 
thee  as  thine,  so  do  I  give  my  mother  likewise  to  thee 
as  thine,  live,  then,  as  it  becomes  the  son  of  such  a  mother. 

Colloquy. — O  most  sweet  Jesus,  "  whence"  "  to  me" 
so  great  a  good,  as  to  give  to  me  Thy  proper  mother 
to  be  mine  :  Give  me,  therefore,  the  true  spirit  of  a 
son,  that  I  may  so  serve  her,  as  the  merits  of  so  glo- 
rious a  mother  of  due  deserve.  0  most  blessed  mo- 
ther, being  assured  that  thou  wast  so  obedient  to  thy 
son,  as  presently  to  accept  the  charge  of  a  mother 
over  me. 

*'  Monstra  te  esse  matrera, 

Sumat  per  te  preces, 
Qui  pro  nobis  natus 

Tulit  esse  tuus."  (5) 

**  Show  thyself  a  mother. 

Offer  Him  our  sighs, 
Who  for  us  Incarnate 

Did  not  us  despise. "(*) 

2.  Ponder  the  causes  why  Christ  our  Lord  did  this 
favour  to  St.  John,  which  principally  were  two,  and  both 
of  them  together,  disposed  him  to  receive  the  same. 

i.  The  first  was,  that  he  was  a  virgin,  and  it  was  convenient 
that  the  son  of  a  virgin  should  not  recommend  the  mother, 
a  virgin,  to  any  but  to  a  virgin  disciple,  that  so  He  might 
show  to  us  the  great  esteem  that  He  made  of  virginity,  of 
body  and  soul. — ii.  The  second  was,  because  he  was  singu- 
lar in  the  charity  and  love  of  Jesus  Chnst,  whom  he  follow- 
ed even  to  the  cross, — stood  close  by  it, — breaking  through 
all  difficulties,  which  might  withdraw  him  thence,  as  they 

(5)  Hymn:—"  Ave  Maria  Stella."    *  Caswall's  Lyra  Catholica. 


444  MEDITATION   XLVII. 

withdrew  the  other  disciples;  for  inasmuch,  therefore,  as 
he  manifested  this  love  to  Christ  above  the  rest,  he  de- 
served to  be  favoured  above  all  the  rest. 

Hence  I  will  draw  a  great  desire  to  imitate  the  glorious 
Virgin  and  St.  John  in  chastity,  and  m  the  love  of  Christ, 
and  of  His  cross,  that  I  may  be  worthy  that  the  Virgin 
accept  me  for  her  son,  and  I  to  hold  her  for  my  mother. 

3.  Finally,  is  to  be  considered,  that  which  the  Evange- 
list says,  viz. — '■''From  that  hour  the  disciple  took  her  to  his 
owny  It  is  not  said  of  the  Virgin  that  from  that  hour 
she  took  the  disciple  for  her  son,  because  that  w^as  suffi- 
ciently insinuated  when  her  son  recommended  that  to  her, 
who  as  she  was  most  obedient  to  the  beck  of  her  son,  so — 
any  least  sign  being  given  of  His  divine  will — most 
punctually  accomplished  the  same;  but  of  St.  John  it  is 
said,  that  he  "took  her  to  his  own,"  to  exercise  towards  her 
diligently  all  the  offices  of  a  dutiful  son  towards  such  a 
mother,  which  he  performed  most  exactly  and  with  great 
punctuality,  not  only  because  his  master  had  so  command- 
ed him,  but  because  he  held  it  for  a  most  singular  blessing 
to  serve  the  son  of  such  a  mother. 

Colloquy. — 0  glorious  Evangelist,  I  rejoice  for  that 
good  lot  which  befel  thee  on  this  day ;  beseech  thy 
good  master  to  impart  to  me  the  selfsame  spirit  of  a 
son,  which  He  imparted  to  thee  towards  His  mother, 
that  I  may  serve  her  as  thou  didst  serve  her.  O  my 
Saviour,  since  Thou  shewest  Thyself  so  liberal  on  the 
cross,  as  to  bequeath  Paradise  to  the  thief  that  con- 
verted himself  to  Thee,  and  Thy  mother  to  the  disci- 
ples that  loved  Thee  ;  use  towards  me  this  liberality, 
giving  me  in  this  life  most  inward  devotion  towards 
Thy  mother,  by  whose  mediation  I  hope  to  enter  into 
heaven,  where  I  shall  reign  with  Thee  and  with  her, 
world  wdthout  end.     Amen. 


ON  THE  DARKNESS,  AND  ON  THE  FOURTH  WORD.         445 


MEDITATION  XLYIII. 

ON   THE   DARKNESS   WHICH   WAS   MADE   OVER   THE   WHOLE   EARTH,   AND   ON  THE 
FOURTH  WORD    SPOKEN   BY   CHRIST   ON   THE    CROSS. 

POINT    I. 

"  Christ  being  nailed  to  the  cross,  from  the  sixth  hour," 
i.  e.  at  noon-day,  "  there  was  a  darkness  over  the  whole 
earth,  until  the  ninth  hour,"  (1)  (which  is  the  third  hour 
after  noon.)  Here  is  to  be  considered  the  causes  for  which 
Christ  our  Lord  ordained  this  prodigious  darkness,  the 
sun  eclipsing  upon  such  an  occasion,  and  for  so  long  a 
space  of  time. 

1.  To  manifest  His  just  anger  against  that  most  ungrate- 
ful people,  for  that  horrible  offence  which  they  committed 
against  our  Lord  Christ,  for  they  were  not  worthy  to  be- 
hold the  light  of  the  sun,  who  deprived  the  Sun  of  justice 
of  His  life.  Moreover,  by  these  exterior  darknesses  were 
signified  the  interior  darknesses  of  that  miserable  people, 
and  the  eternal  darknesses  wherein  they  were  to  fall  be- 
cause of  their  obstinacy. 

2.  To  manifest  the  innocency  and  majesty  of  Christ  our 
Lord  by  means  of  this  miracle,  commanding  that  the  sun 
should  darken  itself,  and  clothe  the  whole  earth  with 
mourning  black,  for  the  death  of  its  Maker,  and  so  well  as 
it  might,  to  show  its  compassion  for  His  pains  and  igno- 
minies, so  that  hiding  its  light,  it  took  away  the  occasion 
from  the  persecutors  of  scorning  Him,  and  from  the  blas- 
phemers of  adding  new  blasphemies,  making  them  retire 
with  this  His  obscurity. 

(1)  Mat.  xxvii.  45;  Marc.  xv.  33;  Luc.  xxiii.  44;  S.  Th.  3,  p.  q. 
xliv.  art.  2. 


446  MEDITATION    XLVIIT. 

Colloquy. — 0  Sun  of  justice,  it  is  most  just  that  the 
material  sun  should  obscure  itself,  Thou  being  obscured 
with  so  great  sorrow,  and  upon  the  point  of  sitting, 
to  transport  Thyself  to  the  hemisphere  of  the  other 
life  :  but  yet  it  had  been  more  just,  that  I  should  be- 
come sorry  for  Thy  death,  because  I  am  the  cause  of 
it.  Suffer  not,  0  my  Lord,  that  I  become  so  bhnd, 
as  not  to  see  the  reason  that  I  have  to  become  sorry, 
nor  yet  so  obdurate,  as  not  to  take  compassion  of  Thy 
torments. 

3.  Christ  our  Lord  ordained  this  darkness,  that  the 
night  suddenly  coming  on  them,  those  cries  and  the  noise  of 
the  people  might  cease^  that  so  He  might  with  the  more 
quiet  spend  those  three  hours  in  preparing  Himself  to  die, 
and  in  praying  for  us  with  great  fervour  and  tears ;  in  the 
same  manner  as  when  He  preached,  He  spent  the  day  con- 
versing with  men,  and  the  night  coming,  He  retired  Him- 
self to  the  mountains  to  pray,  doing  all  this  not  for  His 
own  necessity,  but  for  our  instruction  and  example.  For 
even  so  being  upon  the  mount  of  Calvary,  with  His  hands 
extended  upon  the  cross,  having  accomplished  the  offices  of 
piety  before  repeated,  He  would  in  those  tliree  hours  of 
darkness  which  succeeded,  wholly  exercise  Himself  in 
prayer,  which  He  offered  up  for  all  the  faithful,  whom  He 
then  held  present  in  His  memory,  of  which  number,  since 
myself  am  one,  He  offered  and  applied  the  same  also  for 
me. 

Colloquy. — 0  sweet  Jesus,  teach  me  how  to  pray 
with  that  quietness  and  spirit  with  which  Thou  pray- 
edst  in  these  three  hours ;  and  quicken  my  slothful- 
ness,  that  I  may  make  my  profit  of  the  time  which  is 
allotted  me  in  this  life,  preparing  myself  with  great 
fervour  for  my  death. 

4.  I  may  likewise  ponder  how  the  most  holy  Virgin  spent 


ON  THE  DARKNESS,  AND  OS  THE  FOURTH  AVORD.  447 

all  this  time  in  'prayer,  with  great  fervour,  elevating  her 
spirit  to  a  most  sublime  and  most  lofty  contemplation,  not 
of  affections  of  joy,  but  of  sorrow,  after  the  imitation  of 
her  son.  And  the  same  is  likewise  to  be  believed  of  St. 
John,  and  of  that  good  thief,  inspired  to  it  by  the  same 
Lord,  who  from  the  same  cross  used  to  them  these  inte- 
rior words: — "Watch  and  pray"  with  me,  "lest  you  fall 
into  temptation." 

POINT    II. 

"  About  the  ninth  hour,  Jesus  cried  with  a  mighty 
voice,  saying:  Eli,  Eli,  Lamma  sabacthani;  that  is.  My 
God,  my  God,  why  hast  Thou  forsaken  me?"  (2) 

1.  This  was  the  fourth  word  which  Christ  our  Lord  pro- 
nounced upon  the  cross,  a  little  before  He  gave  up  the 
Ghost,  which  words  He  pronounced  with  a  great  voice, 
and  with  a  strong  cry,  that  all  might  understand  that  He 
was  yet  alive,  and  further,  to  declare  the  affection  with 
which  Pie  spoke  them,  viz. — as  most  afflicted  for  the  inter- 
nal desolation  which  He  endured, — which  desolation  con- 
sisted principally  in  two  things : — 

i.  The  first,  in  that  the  eternal  Father  suffered  His  pains 
to  last  so  long,  without  delivering  Him  of  those  terrible  tor- 
ments which  He  endured,  which  kind  of  desolation  Almighty 
God  uses  towards  the  just,  for  their  greater  profit,  but  in 
Christ  our  Lord  the  same  was  most  terrible  and  most  bit- 
ter, for  He  found  no  ease  nor  comfort  in  anything ;  for  His 
divine  head  could  not  rest  upon  the  cross  without  another 
new  pain.  His  hands  could  not  sustain  or  ease  His  body, 
but  by  tearing  the  holes  to  His  greater  grief;  His  feet 
could  not  support  the  weight  and  burden  of  His  body 
without  enlarging  His  wounds  wider;  wherefore,  behold- 
ing Himself  thus  afflicted  on  all  sides.   He  lifted  up  His 

(2)  Mat.  xxvii.  46 ;  Marc.  xv.  34. 


448  MEDITATION  XLVIII. 

voice  to  heaven  with  a  vehement  cry,  saying: "My  God, 

my  God,  why  hast  Thou  forsaken  me?" 

ii.  Secondly,  this  desolation  appeared,  in  that  the  di- 
vinity had  left  the  humanity  without  any  sensible  comforts, 
permitting  the  same  to  suffer  extreme  sorrow  and  anguish, 
as  before  in  the  garden  of  Gethsemani,  which  lasted  even 
to  the  giving  up  of  His  life.  And  lest  any  think  that  His 
patience  proceeded  from  insensibility,  and  that  He  showed 
Himself  careful  of  others,  because  He  felt  not  His  pains, 
therefore  He  would  declare  by  this  word,  how  grievously 
He  felt  them,  saying: — "My  God,  my  God,  why  hast 
Thou  forsaken  me?"  But  that  we  should  understand, 
that  this  complaint  did  not  arise  from  desperation,  but  of 
love,  for  the  reason  aforesaid,  He  said  not:  '^  God,  God, 
why  hast  Thou  forsaken  me?"  "But,  my  God,  my  God, 
why  hast  Thou  forsaken  me?" — As  if  He  had  said.  Thou 
art  indeed  the  God  of  all,  for  that  Thou  givest  to  all  the 
being  they  have,  but  much  more  art  Thou  my  God,  be- 
cause Thy  divine  being,  and  lovest  me  with  an  especial 
love,  and  I  Thee  with  the  like  love;  wherefore  then 
leavest  Thou  me  in  this  tribulation? 

O  good  Jesus,  it  is  not  now  needful  that  another  angel 
should  come  from  heaven  as  in  the  garden,  to  comfort 
Thee  in  Thine  affliction,  and  to  insinuate  to  Thee  the 
causes  of  this  dereliction,  because  they  are  now  very  nigh 
to  their  last  end:  but  I,  Lord,  will  declare  the  cause  to 
Thee. — viz.,  that  Thy  immense  charity  may  be  manifest; 
in  me.  I  have  forsaken  Thee,  neglecting  Thy  will  to  ac- 
complish my  own,  therefore  Thou  wilt  be  forsaken  of  Thy 
Father,  meriting  thereby  that  His  mercy  never  forsake 
me;  as  also  to  give  me  an  example  of  patience,  when  I 
shall  feel  the  like  dereliction,  for  it  is  not  much  if  the 
disciple  sometimes  taste  of  that,  which  his  Lord  and 
master  tasted  before  him. 


ON  THE  DARKNESS,  AND  ON  THE  FOURTH  WORD.         449 

CoUoqiuj. — 0  most  sweet  master,  "^e  me  dere- 
linquas  usquequaque" — "  Do  not  Thou  utterly  forsake 
me,  when  my  strength  shall  fail  me."(3)     Amen. 

2.  Christ  our  Lord  complained  of  another  forsaking, 
which  He  felt  much  more  than  the  former  of  which  we 
have  spoken;  which  was — that  He  saw  Himself  forsaken 
of  His  own  disciples, — of  that  Hebrew  people : — and  those 
millions  of  men  should  forsake  Him, — denying  His  faith, 
contemning  His  sacraments,  and  neglecting  the  fruits, 
which  they  might  have  drawn  from  His  Passion. 

Colloquy. — 0  most  sweet  Jesus,  I  do  not  wonder  if 
Thou  complainest  of  this  forsaking,  since  Thy  redemp- 
tion being  so  ample,  and  Thy  Passion  so  painful,  yet 
are  there  scarcely  any  who  do  not  make  their  profit  of  it. 
0  our  Protector,  how  forsaken  do  I  see  Thee  in  this 
■world  I  For  some  nations  will  not  receive  Thy  holy 
faith, — others,  having  received  it,  reject  it, — others 
retain  Thy  faith,  and  embrace  Thy  law,  but  do  not 
accomplish  it, — others  forsake  one  another,  forsaking 
Thee  in  Thy  little  ones.  0  eternal  Father,  do  not  so 
forsake  Thy  Son,  but  since  He  has  behaved  Himself 
so  vahantly  in  His  Passion,  procure  that  for  this 
cause  He  be  acknowledged  and  adored  of  all.     Amen. 

POINT  nr. 
1.  Although  Christ  our  Lord  only  pronounced  with  a 
high  voice  the  words  before  recited,  which  are  the  be2;in- 
ning  of  the  21st  Psalm,  which  wholly  treats  of  His  Pas- 
sion, it  may  be  piously  believed  that  He  repeated  secretly 
the  whole  Psalm,  relating  to  His  Father  all  the  labours 
expressed  therein,  but  chiefly  and  with  great  anxiety  those 
words, — "  Deliver,  O  God,  my  soul  from  the  sword,  my 
only  one  from  the  hand  of  the  dog.  Save  me  from  the 
lion's  mouth,  and  my  lowliness   from   the  horns  of  the 

(3)  Psal.  cxviii.  8;_lxx.  9.  , 
Vol.  IV,— 29. 


4:50  MEDITATION  XLVIII. 

unicorns."  By  the  sword  He  means  death,  to  which  He 
was  condemned  by  the  Divine  justice; — by  "the  dog," 
Caiphas,  with  his  other  persecutors  which  bite  and  bay  at 
His  good  name; — by  "the  lion,"  Pilate  Avith  his  other 
ministers  and  executioners,  which  afflicted  and  tore  Him 
with  those  torments; — by  "the  unicorns,"  the  powers  of 
infernal  darkness,  which  had  stirred  up  His  enemies  against 
Him.  These  words  our  Lord  pronounced  with  very  great 
and  inward  feeling,  conformable  to  that  which  the  apostle 
St.  Paul  says  of  Him: — "Who  in  the  days  of  His  flesh, 
with  a  strong  cry  and  tears,  offering  up  prayers  and  sup- 
plications to  Him  that  was  able  to  save  Him  from 
death.' '(5) 

2.  Consider  the  great  feeling  which  the  sacred  Virgin 
had  when  she  heard  her  son  utter  these  lamentable  words, 
which  entering  at  her  ears  penetrated  even  to  her  heart, 
and  lifting  up  the  same  to  the  eternal  Father,  she  be- 
sought Him  that  He  would  not  forsake  His  afflicted  Son. 
And  as  she  was  very  skilful  and  ready  in  the  Psalms  of 
David,  it  is  to  be  believed  that  when  her  son,  that  divine 
musician,  with  His  doleful  voice  began  that  psalm  upon 
the  harp  of  the  holy  cross,  she,  together  with  Him,  prose- 
cuted the  rest  within  her  heart,  deploring  the  torments 
related  in  that  psalm  of  her  blessed  son,  which  actually 
she  there  beheld  being  accomplished  in  Him:  with  the 
same  spirit,  therefore,  it  becomes  me  to  recite  the  same 
psalm,  ruminating  and  devoutly  pausing  upon  the  par- 
ticular words  of  it. 

3.  "And  some  that  stood  there  heard  these  words, 
said:  This  man  calleth  Elias.(6) — And  the  others  said.  Let 
us  see  whether  Elias  with  come  to  deliver  Him."  These 
things  spoke  those  cursed  persecutors  to  mock  Christ,  sport- 
ing   with   that  word  or   expression    "  Heli,"    as    if  they 

(4)  Psal.  xxi.  21.  (5)  Heb.  v.  7.  (6)  Mat.  xxvii.  47. 


ON  Christ's  thirst,  and  on  the  fifth  word.       45  L 

had  said: — "This  fellow  is  so  miserable  as  that  He  cannot 
save  Himself,  and  therefore  laments  and  asks  the  help  of  Eli- 
as."  After  this  manner  did  they  distort  and  wrest  the  words 
of  our  Redeemer  therewith  to  deride  Him,  His  bounty  per- 
mitting the  same,  that  He  might  be  tormented  in  all 
manners  upon  the  cross. 

Colloquy. — Dear  Lord,  permit  not,  I  beseech  Thee, 
that  I  distort  or  wrest  Thy  words,  nor  yet  make  use 
of  them  for  other  end,  than  to  glorify  and  to  serve 
Thee  ;  and  since  they  are  words  of  everlasting  life, 
vouchsafe  to  grant  me  that  I  may  obtain  the  same  by 
the  means  of  them.     Amen. 


MEDITATION  XLIX. 

ON   THE   THIRST  ENDURED   BY  CHRIST   ON  THE   CROSS,  AND   ON  THE  FIFTH   WORD 
SPOKEN    BY   HIM    ON   IT. 

POINT     I. 

*'  Jesus,  knowing  that  all  things  were  now  accomplished, 
that  the  Scripture   might  be   fulfilled,   said,    "I  thirst." 

(1) 

Concerning  this  mystery,  ponder,  first,  the  parching 
thirst  which  Christ  our  Lord  endured ;  for  He  had  not 
drunk  from  the  night  before,  and  had  suffered  very  grie- 
vous labours,  going  many  journeys,  and  that  enforced  with 
great  speediness;  having  likewise  shed  much  blood  by  the 
whips  and  thorns,  and  by  the  nails  which  fastened  Him  to 
the  cross,  on  which  He  remained  about  three  hours :  for 
which  cause  the  same  Lord  said,  in  the  21st  Psalm: 
"  My  strength  is  withered  as  a  potsherd,  and  my  tongue 
hath  cleaved  to  my  jaws,  and  Thou  hast  brought  me  down 
into  the  dust  of  death."(2)  Which  thirst,  although  it  were 

(1)  Joan.  xix.  28.  (2)  Psal.  xxi.  16. 


452  MEDITATION  XLIX. 

SO  exceeding  great,  yet  did  He  suiFer  and  dissemble  it, 
even  till  He  was  ready  to  give  up  tlie  gliost,  but  then  He 
declared  it :  to  give  us  to  understand,  what  great  pain  He 
jBustained  for  our  gluttony,  and  our  drunkenness,  and 
that  we  might  also  be  grateful  to  Him  for  the  same,  exciting 
ourselves  patiently  to  endure  the  like  thirst  for  the  love 
of  Him,  if  it  chance  to  us  to  be  afflicted  with  it. 

Colloquy. — 0  most  strong  Samson,  who  after  that 
Thou  hadst  slain  with  the  jaw-bone  of  an  ass  a  thou- 
sand Philistines,  didst  endare  a  mortal  thirst,  beseech 
Thy  Father  that  from  this  cross  with  which  Thou 
dost  vanquish  all  Thine  enemies,  a  fountain  of  water 
may  spring  forth,  wherewith  to  quench  Thy  parching 
thirst.  0  living  rock,  and  flint-stone  of  fiery  love, 
since  Thou  wast  struck  with  the  rod  of  the  cross,  sprout 
forth  hke  the  rock  which  Moses  struck,  some  fountain 
of  water  with  wdiich  to  refresh  Thine  afflicted  tongue  : 
(3)  but  I  see,  0  my  Lord,  that  Thy  charity  will  not 
sprout  forth  fountains  of  water,  but  of  blood,  with 
which  to  wash  my  sins,  for  Thy  refreshing  is,  to  suffer 
much  to  deliver  us  from  them.  By  this  Thy  thirst, 
dear  Lord,  I  beseech  Thee  to  grant  to  me  patience 
and  temperance,  that  neither  the  want  of  drink  dis- 
turb me,  nor  the  abundance  of  it  disorder  me.   Amen. 

POINT   II. 

Besides  this  corporal  thirst,  Christ  our  Lord  had  another 
insatiable  thirst  of  three  things,  which  we  may  collect  from 
the  cause  which  the  Evangelist  gives,  for  which  He  spoke 
this  word,  "  sitio,"  "  I  thirst."  For  He  saw  that  all  His 
labours,  foretold  of  Him  by  the  prophets,  were  now  ac- 
complished, and  that  there  wanted  but  only  one,  Avhich 
was,  that  the^  were  to  give  Him  "  m^iegaf  in  His  thirst.  (4:) 
To  the  end,  therefore,  that  this  prophecy  might  be  accom- 
plished. He  said,  "  I  thirst,''  provoking  His  enemies  by 
,(3)  Exod.  xvii.  6.  (4)  Psal.  Ixviii.  22. 


ON  Christ's  thirst,  and  on  the  fifth  word.       453 

this  word,  tliat  tliey  should  give  Him  the  vinegar  to 
drink  they  had  there  prepared. 

1.  In  this  fact  was  discovered  three  most  excellent  virtues 
of  our  most  excellent  Lord,  founded  on  three  sorts  of 
thirsts,  which  afflicted  Him. 

i.  An  insatiable  thirst  of  obeying  His  eternal  Father^ 
with  which  He  desired  to  accomplish  His  holy  will  in  all 
things,  without  omitting  one  jot  or  tittle,  nor  other  thing 
how  painful  soever  it  should  be  to  Him.  Knowing,  there- 
fore, that  the  will  of  His  eternal  Father  was,  that  in  His 
thirst  they  should  present  Him  "vinegar  to  drink,"  He 
would  not  omit  to  accomplish  this  point,  and  therefore 
said  that  He  was  athirst,  not  so  much  to  drink  water  as 
that  vinegar,  for  the  love  He  bore  to  obedience. 

Colloquy. — 0  most  loving  Jesus,  whose  meat  and 
drink  was  "  to  do  the  will  of  Thy  Father"(5)  that  sent 
Thee ;  give  me,  I  beseech  Thee,  this  thirst  of  fervent 
obedience,  that  I  may  take  content  in  no  other  thing, 
but  in  the  accomplishment  of  the  same.     Amen. 

ii.  The  second  was,  a  most  inward  desire  to  suffer  for 
the  love  of  us ;  for  notwithstanding  that  He  had  suffered 
very  much,  yet  did  He  desire  to  suffer  much  more,  and 
without  doubt  would  have  suffered  yet  much  more,  had 
it  been  the  will  of  His  eternal  Father.  From  whence  it 
proceeded  that,  seeing  how  the  drinking  of  that  vinegar 
was  yet  unperformed.  He  said,  "I  thirst;"  which  He  did 
not  say  to  crave  of  them  any  kind  of  refreshment,  but  to 
suffer  a  new  torment. 

Colloquy. — 0  my  Redeemer,  I  am  ashamed  of  my- 
self, for  that  the  thirst  which  I  have  is  not  to  sufier 
pains,  but  to  swim  in  pleasures ;  take  from  me,  I  be- 
seech Thee,  so  pernicious  a  thirst,  and  change  the 
same  into  another  thirst,  like  to  Thine  own,  that  I  may 

(5)  Joan.  iv.  34. 


454  MEDITATION   XLIX. 

always  thirst  to  suffer  more  and  more,  for  the  love  of 
Thee.     Amen. 

(a)  Of  these  two  virtues  it  proceeded  that  Christ  our 
Lord  manifested  His  necessity  with  admirable  sanctity, 
manifesting  the  same  simply,  without  alleging  any  reasons 
or  causes  to  persuade  them  to  give  Him  drink,  nor  did  He 
ask  drink  to  be  given  Him  expressly,  but  only  said,  "  I 
thirst:"  as  if  He  had  said:  This  necessity  I  endure,  look 
you  to  it  if  you  will  remedy  it,  and  how  and  when  you 
will  succour  it. 

(6)  Wherein  He  taught  us,  especially  such  as  are  Re- 
ligious, the  manner  how  we  are  to  represent  our  temporal 
necessities  to  God  our  Lord  in  holy  prayer,  and  to  our 
prelates,  viz.,  with  great  resignation,  contenting  us  only 
to  declare  our  necessity  to  them,  leaving  the  remedy  of  it 
to  their  providence,  concerning  the  time,  the  manner,  and 
other  circumstances,  prepared  to  endure  even  till  the 
death,  if  Almighty  God  shall  so  dispose.  And  what 
great  matter  do  I,  if  I  do  the  same  that  my  God,  who  is 
my  Father,  does,  and  my  prelates,  who  are  His  ministers 
do,  since  Christ  our  Lord  observed  the  same  in  His  ne- 
cessities towards  the  hangmen  that  were  His  torturers,  of 
whom  He  expected  no  kind  of  remedy  of  His  necessities  ? 
If  I  shall  ask  of  God  bread,  will  He  peradventure  proffer 
me  a  stone?  And  if  I  ask  Him  fish,  will  He  give  me  a 
serpent?  Or  if  an  egg,  will  He  present  me  a  scorpion ?(6) 
Or  if  I  shall  say  to  Him,  "  I  thirst,"  will  He  offer  to  me 
gaul  and  vinegar?  No,  God  is  not  so  cruel  a  Father  to 
me,  as  to  deny  me  what  is  necessary  for  me,  or  to  grant  me 
that  which  may  be  hurtful  to  me ;  and  since  this  is  so,  it 
will  suffice  me,  only  to  propose  Him  my  necessity,  com- 
mitting to  Him  with  entire  resignation,  the  whole  care  to 
redress  them. 

(6)  Luc.  xi.  11;  Mat.  vii.  9. 


ON  CHRIST'S  THIRST,  AND  ON  THE  FIFTH  WORD,  455 

iii.  The  last  thirst  was,  of  the  salvation  of  souls,  which 
He  redeemed  by  His  Passion,  for  He  thirsted  that  His 
blood  might  profit  all,  that  all  might  serve  His  Father, 
and  give  Him  that  glory  and  worship  which  is  due  to 
God ;  for  the  ardent  zeal  of  the  house  of  God,  continually 
ate  His  bowels,  from  which  zeal  proceeded  this  holy 
thirst,  (7)  which  He  sustained  with  so  great  anguish  upon 
the  cross.  In  particular  I  will  ponder  the  thirst  which 
there  He  had  of  my  salvation,  and  that  I  serve  Him  with 
perfection,  rendering  Him  worthy  thanks  for  it,  exciting 
myself  to  give  Him  drink  with  which  to  cool  His  burning 
thirst. 

Colloquy. — 0  my  soul,  behold  thy  Saviour,  saying, 
"  Sitio" — "I  thirst;"  that  thou  become  obedient, 
patient,  humble,  and  charitable ;  give  Him,  therefore, 
to  drink  of  what  He  asks  thee,  so  to  assuage  and 
ease  His  travails.  Take,  0  Lord,  the  vessel  of  my 
heart,  wherein  I  offer  to  Thee  that  which  Thou  so 
thirstest  after,  viz.,  most  fervent  desires  of  serving 
Thee ;  drink  as  much  as  Thou  desirest,  admit  me 
wholly  to  enter  into  Thy  inward  bowels,  in  such  a 
manner  that  I  never  issue  forth  from  them.     Amen. 

2.  Hence  I  will  gather,  that  if  I  desire  to  imitate  Christ 
our  Lord  perfectly,  I  am  to  procure  the  thirst  of  these 
three  things  before  recited,  viz.,  of  obedience  to  God,  of 
suffering  for  God,  and  that  many  serve  Almighty  God; 
for  after  these  follows  another  thirst, — of  seeing  God,  the 
living  fountain.  And  so  shall  be  accomplished  in  me  that 
which  Christ  our  Lord  said: — "Blessed  are  they  that 
hunger  and  thirst  after  justice,  for  they  shall  have  their 
mL"(8) 

POINT   III. 

*'  Now,  there  was  a  vessel  set  there  full  of  vinegar.    And 
(7)  Psal.  Ixviii.  10.  (8)  Mat.  v.  6. 


46G  MEDITATION  XLIX. 

they,  putting  a  sponge  full  of  vinegar  about  hyssop,  put  it 
to  His  mouth.  "(9) 

1.  Upon  this  passage  is  to  be  considered,  first,  the  cursed 
stinginess  and  cruelty  of  man  towards  God,  and  the  immense 
liherality  and  bounty  of  God  to  man ;  for  greater  liberality 
there  cannot  be,  than  for  God  to  shed  forth  all  the  blood 
that  is  in  His  veins,  without  reserving  one  only  drop,  for 
the  good  of  man ;  nor  can  there  be  greater  stinginess  and 
wretchedness  than  at  that  time  for  a  man  not  to  afford 
some  refreshment  to  the  thirst  of  Almighty  God.  But 
discussing  this  point  more  particularly,  I  am  to  consider 
first,  the  desolation  of  Christ  our  Lord  in  this  His  thirst, 
not  having  any  to  condole  Him,  nor  give  Him  a  draught 
of  water  to  refresh  Him,  but  vinegar,  and  that  mingled 
with  the  bitter  and  distasteful  herb  of  hyssop.  Which 
affliction  His  majesty  suffered  with  incomparable  patience 
and  silence,  without  complaining  or  giving  any  word  or 
sign  of  indignation  against  the  giver ;  to  give  us  example 
of  sufferance,  and  to  deliver  us  from  that  eternal  thirst 
which  we  had  deserved  for  our  sins  in  the  fire  of  hell, 
where  the  damned  beg  with  the  covetous  rich  glutton  one 
drop  of  water  only,  which,  notwithstanding,  is  denied 
them. 

Colloquy. — 0  sweet  Jesus,  I  give  Thee  thanks  for 
this  desolation  which  Thou  sufferedst  almost  like  that 
of  the  very  damned,  not  finding  any  to  give  Thee  a 
drop  of  water,  with  which  to  mitigate  Thy  burning 
thirst.  By  the  same  thirst  I  humbly  beseech  Thee  to 
deliver  me  from  that  thirst  eternal,  and  to  give  me 
patience  when  means  shall  be  wanting  to  assuage  my 
temporal.     Amen. 

2.  The  like  afiEliction  of  Christ  our  Lord  in  the  spiritual 
thirst  which  there  He  endured  when  in  that  "  sponge-full 

(9)  Joan.  xix.  29;  Mat.  xxvii.  48;  Marc.  xv.  36. 


ON  Christ's  thirst,  and  on  the  fifth  word.       457 

of  vinegar,"  put  upon  a  reed.  He  considered,  tlie  drink 
^vliich  many  sinners  were  to  give  to  Him,  exhibiting  Him 
tlieir  hearts,  empty  of  all  good  and  virtue,  and  full  of  the 
vinegar  of  sin  ^d  vice,  put  upon  the  moveable  reeds  of 
vanity,  and  mutability  of  the  flesh.  O  my  soul,  behold 
the  drink  which  thou  givest  to  thy  Saviour,  mingled  with 
such  a  multitude  of  sins.  Behold  the  vinegar  which  thou 
oiFerest  Him,  when  thou  afflictest  with  bitter  words  and 
injurious  works  thy  neighbours,  in  whom  He  being,  takes 
as  done  to  Him,  the  injury  w^hich  thou  dost  to  them. 

Colloquy. — 0  my  Saviour,  what  a  difference  is  there 
between  the  drink  which  Thou  givest  to  me  to  quench 
my  thirst,  and  that  which  I  give  to  Thee  to  quench 
Thine.  For  the  sponge  full  of  vinegar  upon  the  reed 
of  hyssop,  Thou  givest  me  Thy  most  holy  flesh  min- 
gled with  the  wine  of  Thy  precious  blood,  crushed  and 
squeezed  forth  upon  this  reed  of  the  holy  cross ; 
vouchsafe  to  sprinkle  me  with  it,(10)  that  I  may  be 
cleansed,  and  inebriate  me  with  wine,  that  I  may  be 
filled  with  Thy  love.  I  give  Thee  thanks  for  this  so 
precious  drink,  and  by  the  same,  I  beseech  Thee,  to 
pardon  me  the  injuries  I  have  committed  against 
Thee,  by  the  bitter  drink  which  I  have  given  Thee. 
Amen. 

3.  The  great  ^rief  which  the  most  sacred  Virgin  felt  ^vhen 
she  heard  her  sweet  son  say,  "  I  thirst,"  and  saw  them 
give  Him  vinegar  to  drink,  knowing  withal  the  spiritual 
thirst  which  her  son  had,  hers  also  increased  wonderfully, 
thirsting  that  many  souls  might  truly  serve  Him. 

Colloquy. —  0    sovereign    Virgin,    how    willingly 

w^ouldst  thou  have  approached  to  have  refreshed  the 

corporal  thirst  of  thy  beloved  Son,  if  this  favour  had 

been  granted  thee !     And  how  much  more  willingly 

(10)  Psal.  1.  9. 


458  MEDITATION  L. 

dost  thou  run  now  to  quench  His  spiritual  thirst,  to 
the  end  that  there  may  be  many  that  may  love  Him,  and 
enjoy  the  fruit  of  His  holy  Passion  !  Obtain,  0  mother, 
that  my  life  may  be  such,  that  it  may  serve  for  a  re- 
freshment to  thy  thirsty  son,  serving  "llim  sincerely, 
as  He  desires  to  be  served,  to  the  glory  of  His  most 
holy  name.     Amen. 


MEDITATION  L. 

ON  THE   SIXTH   WORD  SPOKEN   BY  CHRIST  UPON   THE   CROSS. 

"  Jesus,  therefore,  when  He  had  taken  the  vinegar,  said, 
"  Consummatum  est,"  it  "  is  consummated. ''(1) 

This  is  the  sixth  word,  which  Christ  our  Lord  spake 
upon  the  cross,  after  He  had  tasted  a  little  of  that  vinegar, 
to  give  to  imderstand  that  the  end  and  cause  why  He  said 
He  was  athirst,  and  tasted  that  drink,  was  to  give  an  end 
to  His  torments,  and  therefore  He  said,  "  Consummatum 
est," — "  It  is  consummated."  O  brief,  short,  compendious, 
and  most  complete  word!  Who  is  able  to  understand 
completely  the  mysteries  that  are  enclosed  in  thee,  and  to 
declare  entirely  what  thou  signifiest  !  For  Christ  our 
Lord  fixed  His  eyes  upon  three  things,  when  He  pronounced 
this  word,  worthy  of  great  consideration,  of  which,  for  this 
reason,  we  may  add  three  several  points. 

POINT  I. 
1.  First,  He  fixed  His  eyes  upon  all  the  toils  and  tor- 
ments which  His  eternal  Father  would  have  Him  suffer 
from  the  instant  of  His  Incarnation,  to  this  last  point  in 
which  He  was,  which  was  the  end  of  His  Passion,  and  of 
His  life ;  for  He  then  called  to  mind  the  labours  of  His 
nativity  and  circumcision, — those  of  His  flight  into  the 
(1)  Joan.  xix.  30, 


ON  THE  SIXTH  WORD  OF  CHRIST  ON  THE  CROSS.  459 

land  of  Egypt, — those  of  His  preacliing  through  Judea 
and  Galilee,  and  lastly,  all  those  which  He  suffered  in  His 
Passion;  and  seeing  them  all  to  be  entirely  accomplished 
without  omitting  so  much  as  one,  He  comforted  Himself 
exceedingly  to  see  that  He  was  at  length  arrived  at  the 
end  of  all  His  labours,  according  to  the  good  pleasure  of 
His  eternal  Father;  and  therefore,  with  an  aifection  of 
acknowledgment  and  of  gratitude,  He  said,  "  Consumma- 
tu^m  est" — "^/Z  is  consummated^^  which  mi/ Father  com- 
manded me  to  suffer.  And  it  is  to  be  believed  that  He 
repeated  mentally  the  prayer  which  before  He  made  in  the 
supping  chamber,  thanking  His  Father  for  this  work,  say- 
ing, "  Ego  te  clarificavi  super  terram,  opus  consummavi, 
quod  dedisti  mihi,  ut  faciam." — "  I  have  glorified  Thee  on 
the  earth,  I  have  finished  the  work  which  Thou  gavest  me 
to  do.' '(2)  I  give  Thee  thanks,  O  most  sweet  Father, 
that  Thou  hast  brought  me  to  this  hour  so  much  desired 
of  me.  I  have  glorified  Thee  upon  the  earth,  I  have  con- 
summated the  work  which  Thou  recommendest  to  me, 
which  I  oiff r  to  Thee  for  the  redemption  of  all  the  world, 
and  that  all  may  be  glorified  by  the  means  of  Thee,  O  my 
Redeemer,  who  saidst: — "I  am  to  be  baptized  with  a  bap- 
tism, and  how  am  I  straitened,  until  it  be  accomplished." 
Let  Thy  affliction  now  cease,  since  the  baptism  is  now 
finished,  and  if  "  the  hope  that  is  deferred  afflicts  the 
soul,"  the  accomplishment  of  Thy  "  desire"  will  be  now 
to  Thee  "  a  tree  of  life.' '(3)  Let  it  also  be  such  to  me,  O 
my  God,  that  I  may  gather  the  fruit  which  Thou  hast 
budded  forth  upon  the  tree  of  the  blessed  cross.     Amen. 

2.  Hence  I  will  gather  how  contented  I  shall  find  myself 
in  the  hour  of  my  death,  if  I  have  accomplished  all  that 
which  God  commands  me,  and  have  employed  in  it  my 
whole  life. 

(2)  Joan.  xvii.  4.  (3)  Prov.  xiii.  12. 


460  MEDITATION    L. 

POINT   II. 

Secondly,  Christ  our  Lord  fixed  His  eyes  upon  all  the 
ends  of  His  coining  into  the  world,  and  upon  the  offices  which 
His  Father  had  given  Him,  calling  to  memory  how  His 
coming  was  to  satisfy  for  the  sin  and  offence  of  Adam,  to 
break  the  head  of  the  infernal  serpent,  to  destroy  death 
and  hell  itself,  to  open  the  gates  of  the  Kingdom  of  hea- 
ven, to  prescribe  as  master  the  doctrine  of  perfection,  to 
give  an  heroic  example  of  all  virtues,  to  propose  as  in  a 
table  the  Evangelical  counsels,  and  to  institute  sacraments 
and  sacrifices,  meet  and  proper  for  the  new  law.  Seeing 
therefore  that  He  on  His  part  had  performed  all  that  was 
necessary  to  attain  these  ends,  and  having  accomplished 
entirely  all  His  offices,  with  great  contentment  He  said: — 
"  Consummatum  est" — I  "  have  performed  all  my  works 
...in  Jerusalem,"(4)  for  which  I  came  into  the  world;  I 
have  concluded  the  consummation,  and  the  abbreviation, (5) 
which  was  to  be  made  in  the  midst  of  all  the  earth,  whence 
may  flow  abundance  of  justice  and  sanctity  into  the  w^orld, 
consummating  the  indignation  which  He  had  against  it. 
— I  have  likewise  consummated  the  weeks  of  Daniel, 
wherein  prevarication  was  to  be  consummated,  and  a  final 
end  imposed  upon  sin,  iniquity  to  be  blotted  out,  and 
sempiternal  justice  to  succeed,  and  every  vision  and  pro- 
phecy to  be  fulfilled. — Finally,  I  have  accomplished  on  my 
part  all  that  was  necessary,  that  my  elect  might  be 
"  Consummati  in  unum,"  coneummate  in  one,  and  perfectly 
united  with  the  union  of  charity,  "  as  I  and  my  Father  are 
one."(6) 

Colloquy. — I  give  Thee  thanks,  most  perfect  Sa- 
viour of  the  world,  that  Thou  hast  so  exactly  fulfilled 
Thine  office,  and  accomplished  the  work  of  our  re- 
demption ;  I  beseech  Thee,  Lord,  that  Thou  wouldst 
(4)  Is.  X.  22,  (5)  Dan.  ix.  24.  (6)  Joan.  xvii.  23. 


ON  THE  SIXTH  WORd'oF  CHRIST  ON  THE  CROSS.  461 

likewise  perfect  in  me  the  work  which  Thou  hast  be- 
gun, consuming  in  me  all  my  sins,  communicating  to 
me  Thy  full,  complete,  and  consummate  justice,  that 
when  my  life  shall  have  an  end,  I  may  be  found  in 
Thine  eyes,  consummate  and  perfect  in  all  virtue. 
Amen. 

POINT  HI. 

Thirdly,  Christ  our  Lord  fixed  His  eyes  upon  all  the 
shadows  and  figures  of  His  coming,  which  had  succeeded 
from  the  beginning  of  the  world  until  that  instant,  and 
principally  upon  the  sacrifices  and  ceremonies  of  the 
ancient  law,  and  upon  those  things  which  the  prophets 
had  foretold,  to  represent  all  that  He  was  to  do  and  suffer 
in  the  world,  and  seeing  that  all  this  was  accomplished, 
He  said: — "  Consummatum  est."  All  is  consummated 
whatsoever  was  foreshadowed  and  prefigured,  the  sacrifices 
and  ancient  ceremonies  are  now  consummated,  the  law  of  cir- 
cumcision, with  the  intolerable  burdens  which  it  imposed 
upon  men,  is  now  consummated, — the  law  is  also  now  con- 
summated, and  the  prophets,  which  I  come  not  to  break, 
but  to  fulfil, — for  "till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  not  pass  of  the  law  till  all  be  fulfilled,"  (7) 
which  is  written  therein.  Verily,  O  Lord,  Thou  hast 
accomplished  all  that  Thou  saidst  it  should  come  to  pass, 
for  Thy  word  is  more  permanent  than  heaven  itself,  and 
more  firm  than  is  the  earth,  for  which  cause  I  desire  that 
all  the  inhabitants  both  of  heaven  and  earth  may  praise 
and  glorify  Thee  for  so  great  a  work,  as  Thou  hast  con- 
summated upon  the  cross.     Amen. 

The  same  Lord  who  upon  the  painful  throne  of  the 
cross  is  now  ready  to  give  up  the  ghost,  will  return  at  the 
day  of  judgment  on  a  throne  of  glory,  and  having  separated 
the  good  from  the  wicked,  and  pronounced  sentence  upon 

(7)Mat.  V.  18, 


462  MEDITATION  LI. 

the  one  and  the  other,  conformably  to  their  works,  will  like- 
wise conclude  with  this  word,  saying: — '■'■  Consummatum 
est.^^  Now  is  the  world  consummated,  and  its  vain 
glory, — now  is  consummated  the  time  to  merit  and  demerit, 
— now  are  consummated  the  delights  of  the  wicked,  and 
the  labours  of  the  good, — now  is  consummated  the  power 
and  kingdom  of  the  Devil,  any  more  to  tempt  and  deceive 
men,  — now  is  consummated  and  accomplished  the  number 
of  the  elect  for  the  Kingdom  of  heaven,  and  their  measure 
is  completely  arrived  to  perfection, — and  the  same  propor- 
tionably  will  He  say  to  me  in  the  hour  of  my  death,  when 
He  shall  come  to  judge  me,  for  in  that  hour  all  these 
things  shall  be  concluded  on  my  behalf.  With  this  con- 
sideration, therefore,  I  am  to  animate  myself  to  live  so 
well  that  I  may  say  with  the  apostle  St.  Paul: — "I  have 
finished  my  course,  I  have  kept  the  faith"  (8)  and  fidelity 
which  I  owe  to  my  God,  without  defection  or  blame  in  it. 

Colloquy. — 0  supreme  judge  of  mortal  men,  whose 
justice  will  be  as  consummate  and  exact  as  Thy  mercy 
was,  accomplish  now  in  me  Thy  mercy,  that  being  now 
filled  with  Thy  grace  and  merits,  Thou  mayest  here- 
after fill  me  with  Thy  justice,  rendering  me  the  crown 
due  to  them  in  Thy  glory.     Amen 


MEDITATION  LI. 

ON   THE   SEVENTH  WORD  SPOKEN  BY  CHRIST   UPON   THE   CROSS,   AND   ON 
HIS   DEATH. 

POINT    I. 

"Jesus  crying  with  a  loud  voice,  said: — Father,  info 
Thy  hands  I  commend  my  spirit.^*  (1) 

(8)  2  Tim.  iv.  7.  (1)  Luc.  xxiii.  46. 


ON  THE  SEVENTH  WORD  OF  CHRIST  ON  THE  CROSS.       463 

Upon  these  last  words  are  to  be  considered,  first,  the  causes 
why  He  pronounced  them  with  so  loud  a  cry  and  sound. 

1.  One  was,  to  give  to  understand  that  He  had  force  and 
vigour  to  lengthen  His  life,  and  to  hinder  death,  if  so  He 
had  ivished,  and  that  if  He  died  it  was  because  Himself 
would  die,  conformably  to  that  which  before  He  had  said: 
— "  No  man  taketh  it  away  from  me,  but  I  lay  it  down 
of  myself,  and  I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again."  (2) 

Colloquy. — I  give  Thee  thanks,  0  sweet  Jesus,  for 
this  will  which  Thou  hadst  to  die,  and  to  give  Thy 
life  for  me  ;  from  henceforth  I  offer  mine  to  Thee, 
ready  to  lose  it  where  and  when  it  shall  be  needful 
for  Thy  glory.     Amen. 

2.  To  declare  the  natural  feeling  which  the  soul  had  in  its 
separation  from  the  body,  for  it  beheld  how  good  company 
it  had  borne  it  for  the  space  of  three  and  thirty  years,  and 
how  well  it  had  served  and  aided  it  in  all  the  works  of  our 
redemption;  and  since  this  body  was  united  to  the 
divinity  as  well  as  the  soul,  from  thence  resulted  a  vehe- 
ment grief  and  natural  sorrow  to  be  separated  from  the 
same,  Avhich  grief  He  signified  by  that  cry,  instead  of  the 
agonies  and  anxieties  which  other  souls  feel  at  the  time 
they  are  separated  from  their  bodies. 

Colloquy. — 0  most  holy  soul  of  Jesus  Christ,  for 
that  bitter  sorrow  which  Thou  feltest  in  Thy  separation 
from  Thy  holy  body,  I  humbly  beseech  Thee  that 
Thou  wouldst  so  vouchsafe  to  comfort  mine,  that  I  may 
not  fear,  or  be  dismayed  to  be  separated  from  this  of 
mine.     Amen. 

3.  Christ  our  Lord  cried  out  with  a  very  high  and 
sounding  voice,  in  sign  of  the  victory  which  He  had  obtain- 
ed over  the  Devil  and  hell.     For  as  Gideon,  sounding  the 

(2)  Joan.  X.  18. 


461:  MEDITATION  LI. 

trumpets,  and  striking  the  pitchers  one  against  another, 
and  making  a  cry,  overcame  the  Madianites,  (3)  even  so 
our  glorious  captain,  breaking  His  body  by  torments  upon 
the  cross,  and  crying  out  with  His  loud  voice,  overcame 
the  devils  by  His  death,  striking  fear  and  terror  into  the 
infernal  powers;  this  voice  also  was  miraculous,  inasmuch 
as  those  that  are  crucified,  in  that  they  are  without  blood 
at  the  time  they  die,  are  exceedingly  feeble ;  but  our  good 
Jesus  then  made  use  of  His  Almighty  power,  to  show  that 
His  death  was  to  overcome,  and  that  His  fortitude  and 
victory  lay  hid  therein. 

Colloquy. — I  give  Thee  thanks,  0  most  powerful 
Saviour,  for  the  notable  victory  which  Thou  hast  got, 
not  so  much  to  Thyself  as  to  us,  who  wouldst  die  to 
give  us  life.  I  beseech  Thee,  Lord,  when  my  strength 
shall  fail  me,  "  not  to  forsake  me,"  but  to  fortify  me 
with  Thine,  that  dying,  I  may  obtain  the  victory  which 
Thou  hast  obtained  in  my  behalf.     Amen. 

POINT    II. 

Next  are  to  be  considered,  the  words  which  Christ  our 
Lord  pronounced  with  this  cry,  taken  out  of  the  thirtieth 
Psalm,  for  it  is  to  be  believed  that  as  soon  as  He  had 
said: — "  Consummatuni  est'' — "It  is  consummate,''  He 
began  to  recite  interiorly  this  devout  psalm,  and  coming  to 
this  verse,  lifting  up  His  voice  on  high, '  He  said : — 
*' Father,  into  Thy  hands  I  commend  my  spirit;"  (4)  each 
word  of  which  contains  a  particular  mystery. 

1.  For  He  calls  Him  "  Father,"  in  sign  of  love  and  confi- 
dence, very  necessary  in  the  hour  of  death,  that  God  may 
perform  the  office  of  a  father  in  our  behalf, — protecting 
and  defending  us,  and  admitting  us  to  the  inheritance  pro- 
mised to  His  beloved  sons ;  and  it  is  very  necessary  to  this 
effect,  that  we,  in  our  lives,  perform  towards  Him  the  office 
(3)  Judic.  vii.  19.  (4)  Psal.  xxx.  6. 


ON  THE  SEVENTH  WORD  OF  CHRIST  ON  THE  CROSS.   465 

of  good  and  dutiful  sons,  loving,  honouring,  and  serving 
Him,  as  such  a  Father  deserves. 

Colloquy. — 0  most  loving  Father,  grant  me,  during 
my  whole  life,  to  bear  towards  Thee  the  spirit  of  a 
son,  that  at  the  hour  of  my  death  I  may  confidently 
call  Thee  Father.     Amen. 

2.  He  commended  His  ^'•spirit'*''  ^^into''  '"'' the  hands'^  of  His 
Father,  to  signify,  that  in  the  hands  of  such  a  Father,  and 
of  no  other,  it  could  be  secure.  These  "  hands"  were  they 
which  "  formed"  our  spirit,  and  in  them  has  He  "graven" 
us,  that  He  may  not  forget  us.  In  these  "  hands"  are 
our  "lots,"  (5)  for  on  them  depend  the  happy  lot  of  our 
salvation. 

Colloquy. — 0  my  soul,  cast  thyself  "into  the  hands'* 
of  this  thy  Father,  who,  since  He  has  written  thee  in 
them,  will  "  not  blot"  thee  out  "of  the  book  of  life  ;"(6) 
and  as  thy  lots  are  in  His  hands,  He  will  cause  that 
the  happy  lot  of  glory  shall  befal  thee.  0  sweet 
Jesus,  as  Thou  commendedst  Thy  spirit  into  the  hands 
of  Thy  Father,  so  do  I  likewise  commend  my  spirit 
into  Thine,  which  Thou  extendest  abroad  upon  the 
cross,  to  embrace  such  sinners  as  fly  to  them.  Here 
hast  Thou  written  Thine  elect  with  Thy  blood,  so 
fastened  to  Thee  with  Thy  fortitude,  that  "  no  man 
shall  pluck  them  out  of"  Thy  "hand."(7)  In  my 
hands  my  own  spirit  is  not  secure,  because  they  are 
exceedingly  feeble  ;  I  resign  it,  therefore,  into  Thine, 
which  are  most  mighty,  with  which,  since  Thou  hast 
redeemed  me,  do  Thou  also  glorify  me.     Amen. 

3.  He  said  that  He  commended  His  '■'■spirit,'''' — not  His 
goods,  for  He  had  none, — not  His  honour,  for  He  did  not 
regard  it, — not  His   body,  because  He  set  not  by  it,— 

(5)  Psal.  cxviii.  73;  Is.  xlix.  16;  Psal.  xxx.  16. 
(6)Apoc.  iii.  5.  (7)  Joan.  x.  28, 


466  MEDITATION  LI. 

but  His  spirit,  whicli  is  the  principal  part  of  man,  upon 
whose  good  lot  all  the  rest  depends,  instructing  us  by  it  of 
the  care  we  ought  to  have  in  the  hour  of  death,  to  com- 
mend our  soul  to  Almighty  God,  committing  the  success 
of  that  which  touches  the  body  to  His  divine  Providence, 
for,  if  my  spirit  come  into  the  hands  of  Almighty  God,  that 
will  suffice  to  make  me  blessed. 

4.  But  the  charity  of  Christ  our  Lord  passed  yet  fur- 
ther, who  not  only  commended  His  own  spirit  to  His 
Father,  delivering  it  into  His  hands,  as  it  were,  "  in  depo- 
sito,"  for  a  deposit,  to  resume  it  again  after  three  days, 
and  to  conjoin  it  to  the  body,  but  in  spirit  He  also  com- 
mended the  spirit  of  all  His  electa  which  He  held  as  His 
own;  for,  as  the  apostle  St.  Paul  says: — "  He  who  is  joined 
to  the  Lord  is  one  spirit"  (8)  with  Him,  so  that  here  He 
recommended  to  His  Father  both  my  spirit  and  the  spiri- 
tual life,  which,  of  duty,  I  am  to  lead ;  beseeching  Him  that 
He  would  wholly  take  me  under  His  safeguard  and  protec- 
tion, and  in  the  same  sense  I  likewise  may  speak  these 
words  to  our  Lord,  not  only  in  the  hour  of  death,  but  also 
in  my  life. 

POINT   III. 

"And  saying  this,"  "bowing  His  head,"  '^ He  gave  up 
the  Ghost:'  (9) 

1.  As  to  "  this  homing^'*''  or  inclination  of  the  "  head,''  of 
our  Lord,  which,  as  it  was  voluntary,  so  was  not  without 
mystery, — the  causes  of  it  are  to  be  considered. 

i.  The  first  was,  to  signify  that  He  died  hy  obedience, — 
"bowing  His  head"  to  the  divine  ordination. — ii.  The 
second,  to  declare  the  humility  of  His  heart,  and  His  poverty ^ 
not  having  whereon  to  repose  His  head  upon  the  cross. — 
iii.  Thirdly,  to  show  to  us  the  weighty  burden  of  our  sins, 
which  with  their  weight  made  Him  to  incline  even  to 
(8)  1  Cor.  vi.  17.  (9)  Luc.  xxiii.  46:  Jaon.  xix.  30. 


ON  THE  SEVENTH  WORD  OF  CHRIST  ON  THE  CROSS.        467 

death. — iv.  Fourthly,  to  design  the  place  of  Umbo,  to  which 
His  spirit  directed  the  journey  He  was  to  make  to  despoil 
the  same. 

From  these  causes  I  am  to  draw  affections  both  of  grati- 
tude and  imitation,  inclining  my  head  and  neck  to  the  yoke 
of  obedience,  for  the  love  of  Christ,  looking  always  upon 
the  earth,  of  which  I  was  formed,  as  also  upon  hell,  wdiicli 
I  have  deserved,  and  to  which  the  burden  of  my  sins  does 
depress  me,  beseeching  Christ  our  Lord,  that  by  the  incli- 
nation of  His  head  upon  the  cross,  He  Avould  vouchsafe  to 
give  me  true  obedience,  true  humility,  and  true  poverty, 
wherewith  now  inclining  my  head  humbly,  I  may  hereafter- 
lift  it  up  with  great  security. 

2.  Christ  our  Lord  rendered  up  His  spirit  in  such  a  man- 
ner that  yet  He  verily  died  through  the /orce  and  asperity 
of  the  pains  which  He  suffered  upon  the  cross,  and  for  the 
want  of  blood,  which  drop  by  drop  had  flowed  from  His 
wounds,  so  that,  as  the  veins  began  to  be  empty,  and  void 
of  blood,  so  His  countenance  waxed  pale,  and  the  other 
members  of  His  body  became  so  feeble,  that  His  forces 
failing,  He  gave  up  the  ghost. 

Colloquy. — 0  good  pastor,  how  well  hast  Thou 
fulfilled  Thine  office,  giving  Thy  life  for  Thy  lost 
sheep  !  0  sovereign  priest,  how  acceptable  a  Sacrifice 
hast  Thou  ofi'ered  of  Thyself  upon  this  altar  of  the 
cross !  0  most  wise  master,  how  high  a  lesson  of  jus- 
tice and  sanctity  hast  Thou  read  from  this  chair  !  O 
most  liberal  Redeemer,  how  copious  a  price  hast  Thou 
given  for  the  redemption  of  Thy  captives !  0  "Sun" 
of  justice,  who  "  as  a  giant"  wentest  forth  of  the  orient, 
how  admirably  well  hast  Thou  "  run"(10)  Thy  course, 
illuminating  and  heating  the  whole  earth,  until  Thy 
stay  in  the  Occident  of  death  I  I  give  Thee  thanks  for 

(10)  Fsal.  xviii.  6, 


468  MEDITATION  LI. 

the  labours  Thou  hast  sustained  for  the  love  of  me ;  it 
is  now  high  time  that  Thou  take  Thy  rest,  putting  an 
end  to  Thy  pains,  saying  hke  another  David,  "  In 
peace,  in  the  selfsame  I  will  sleep  and  I  will  rest."(ll) 

3.  Although  it  is  true  that  the  body  of  Christ  our  Lord 
remained  now  void  of  pain,  yet  it  was  in  such  a  state  as  to 
be  a  portraiture  of  sorrows  to  all  those  that  beheld  it; 
especially  to  the  sacred  Virgin,  whose  sorrows  did  not  cease 
with  the  death  of  her  son,  but  rather  were  renewed  Avith 
it,  seeing  herself  deprived  of  Him  whom  she  loved  so  ten- 
derly. Oh  what  tears  did  she  shed  forth  of  her  eyes! — Oh 
what  sighs  and  groanings  did  she  breathe  forth  of  her 
heart! — Oh  what  clamours  of  spirit  did  she  send  up  to 
heaven! — Oh  what  lively  desires  had  her  soul  to  accompany 
that  of  her  son's! — And  what  aiFectionate  complaints  did 
she  pour  forth  before  the  eternal  Father,  that  He  left  her 
alone  in  this  vale  of  tears,  though  she  suffered  all  witli 
great  conformity  to  the  divine  will;  and  as  she  had  a  most 
lively  faith  and  assured  hope  of  the  resurrection,  so  she 
received  some  comfort  to  see  Him  out  of  pain,  who  had 
suffered  so  great  torment,  knowing  that  all  His  labours 
ended  with  death. 

4.  Finally,  I  may  consider  that  which  many  saints  pon- 
der, that  the  Devil  was  present  on  the  one  side  of  the  cross, 
expecting  if  ought  could  he  found  in  Jesus  Christ  that  belong- 
ed to  him,  to  seize  on  it,  but  found  "nothing,"  (12)  as  our 
Lord  had  said  before.  It  is  likewise  to  be  believed,  that 
since  the  angels  were  present  at  the  death  of  the  just,  the 
eternal  Father  sent  some  of  His  Hierarchies  to  be  present 
at  the  death  of  the  supreme  Just  of  all  justs,  not  to  help 
Him,  but  to  honour  and  accompany  Him. 

Colloquy. — 0  good  Jesus  and  sovereign  priest,  who, 
(11)  Pial.  iv.  9.  '  (12)  Joan.  xiv.  30, 


THE  MANNER  HOW  TO  LIVE  AND  DIE  WELL.  4i39 

in  imitation  of  another  priest  of  the  same  name,  art 
"  clothed  with  filthy  garments,"(13)  not  with  the  spots 
of  Thine  own  offences,  but  of  others,  and  hast  Satan 
Leside  Thee  to  be  Thy  adversary,  although  not  on  Thy 
right  side  as  the  other  had,  but  on  Thy  left,  because 
he  could  in  nothing  overcome  Thee,  and  on  the  other 
side,  hast  not  one  angel,  but  many  who  assist  to  honour 
Thee  ;  I  humbly  beseech  Thee  to  remember  me  in  the 
hour  of  my  death,  cleansing  my  soul  from  all  filth  of 
sin,  so  that  Satan  may  not  prevail  against  her,  and 
vouchsafe  to  send  me  Thine  holy  angel,  who  may  so 
defend  me,  that  as  soon  as  my  soul  shall  be  departed 
from  my  body,  it  may  merit  to  be  placed  in  Thy  glory. 
Amen. 


A  SUMMARY  OR  ABRIDGMENT  OF  THE  PRECEDING  MEDI- 
TATIONS, IN  WHICH  IS  LAID  DOW^N  A  MANNER  HOW 
TO  LIVE  WELL,  AND  A  PREPARATION  TO  DIE  WELL, 
AFTER    THE   IMITATION    OF    CHRIST    CRUCIFIED. 

1.  As  Christ  our  Lord  was  on  the  cross,  stripped  naked  of 
His  garments,  and  left  them  that  the  soldiers  might  divide 
them  amongst  them:  even  so  ought  1  to  endeavour  to 
strip  my  heart  naked  of  the  love  of  all  the  things  of  this 
life,  so  that  I  remain  entirely  naked  of  the  inordinate 
afi'ections  which  before  I  had.  Concerning  the  use  of 
those  things  wdiich  I  possess,  I  ought  to  be  so  moderate, 
that  I  take  none  but  only  those  that  are  needful  to  me, 
stripping  myself  of  those  that  are  superfluous,  and  of 
those  Avhich  are  either  for  vanity  or  for  delight; — and,  as 
touching  the  propriety  of  them,  I  ouglit  to   strip  myself 

(13)  Zach.  iii.  3. 


470  MEDITATION    LI. 

naked  of  some  of  them,  so  as  to  clothe  the  poor  and  needy ; 
and,  if  I  can,  it  will  do  much  better  to  strip  myself  of  all, 
renouncing  them  to  follow  naked  Jesus,  and  to  die  all 
naked  with  Him,  laying  aside  the  cares  of  all  things  tem- 
poral, to  attend  to  those  that  are  eternal. 

2.  As  Christ  our  Lord  was  on  the  cross,  nailed  hands 
and  feet  with  three  nails,  without  having  liberty  to  move 
Himself  on  one  side  or  other.  His  blood,  by  little  and  little 
running  forth  of  His  wounds,  until  such  time  as  His  veins 
were  left  empty: — even  so  I  ought  not  to  content  myself 
to  be  stript  of  the  exterior  things  Avhich  I  possess,  but  to 
procure,  as  St.  Paul  says,  to  '■'•crucify  my  flesh  with  its  vices 
and  concupiscences,''^ (1)  upon  the  cross  of  Christ,  in  such  a 
manner  that  I  neither  have  my  hands  nor  feet  free,  to  desire 
or  do  aught  v.diich  may  decline  from  this  cross,  but  that 
it  be  wholly  subject  to  the  spirit,  and  flistened  with  the 
nails  of  the  fear  of  God,  of  His  love,  and  of  obedience  to 
His  holy  word,  (2)  as  has  been  pondered  in  the  44th 
Meditation.  And  in  this  manner  ought  it  to  persevere 
until  it  empty  itself  of  all  the  evil  blood  of  sins  and  im- 
perfections it  has.  For,  as  he  that  is  crucified,  does  not 
die  all  at  one  instant,  but  by  little  and  little — so  neither 
can  I  mortify  all  at  once  my  passions  and  inordinate  affec- 
tions, but  by  little  and  little,  with  long  patience  of  morti- 
fication, until  I  attain  this  perfect  death.  And,  as  he  that 
is  crucified  does  not  crucify  himself,  but  another  crucifies 
and  nails  him — even  so  my  flesh  ought  to  be  crucified 
by  another,  namely,  by  my  spirit,  with  penances,  and  by 
denying  it  the  appetites  and  desires  thereof;  likewise  God 
Himself  crucifies  both  the  flesh  and  the  spirit  with  afllic- 
tions,  and  men  with  persecutions,  all  which  we  ought  to 
suffer  patiently  until  we  die  this  happy  death. 

3.  As  Christ  our  Lord  had  a  special  care  to  fulfil  His 

(1)  Gal.  V.  24.  (2)  Cass.  lib.  iv.  34,  25. 


THE  MANNER  HOW  TO  LIVE  AND  DIE  WELL.  471 

obligations  and  offices  towards  three  persons, — namely, 
towards  His  Mother, — His  disciple, — and  the  good  thief, 
to  whom  He  spoke,  as  has  been  said: — even  so  ought  I 
to  have  a  care  to  accomplish  the  obligations  of  piety  and 
justice,  belonging  to  my  state  and  office,  especially  to- 
wards three  sorts  of  persons. — i.  Towards  my  superiors-, 
signified  by  the  mother. — ii.  Towards  such  as  I  live  with, 
signified  by  the  disciple. — iii.  Towards  other  men,  signi- 
fied by  the  good  thief,  giving  to  every  one  what  in  duty 
I  owe,  and  helping  all  the  best  that  I  am  able.  More- 
over, I  am  to  fulfil  the  obligations  of  perfect  charity,  be- 
seeching God  in  the  behalf  of  my  enemies  and  of  His,  that 
He  would  convert  them,  and  excusing  the  defects  of  my 
neighbours,  as  the  same  Lord  did,  from  this  point  first 
beginning  to  accomplish  His  office. 

4.  As  Christ  our  Lord,  after  He  had  fulfilled  these  obli- 
gations for  three  hours  that  darkness  lasted,  applied  Him- 
self to  prayer,  as  one  that  prepared  himself  to  die :  even  so 
having  fulfilled  the  obligations  of  my  estate  and  office,  I 
ought  to  reserve  some  time  and  place  of  retirement,  to  attend 
with  quietness  to  the  service  of  God,  and  to  negociate /or 
my  salvation,  and  for  a  happy  death ;  and  in  particular  to 
excite  in  myself  a  great  "thirst,"  like  that  which  our 
Lord  had,  of  obeying  God  and  His  ministers,  of  suffering 
much  in  His  holy  service,  and  of  gaining  many  souls  that 
may  serve  Him.  And  the  more  I  shall  approach  to  death, 
so  much  the  more  ought  I  to  increase  in  the  exercises  of 
holy  prayer,  and  in  the  effects  which  proceed  from  it,  dis- 
posing myself  to  receive  them,  because,  as  St.  Gregory 
says,  "  Quanto  morti  vicinior,  tanto  solicitior" — "  The 
nearer  I  approach  to  death,  so  much  more  careful  ought  I 
to  be  that  the  same  be  good. "(3) 

5.  To  this  end  I  must  endeavour  that  all  my  works  be 

(3)  Lib.  7,  ep.  1. 


472  MEDITATION  LII. 

SO  well  done,  tliat  at  the  end  of  every  one  I  may  say 
words  of  Christy  "  Consummatum  est^"' — that  is  accom- 
plished which  God  has  commanded  me  in  this  work, — it 
is  both  perfect  and  complete:  and  in  this  manner  I  am  so 
to  spend  the  whole  day,  that,  the  night  approaching,  I 
may  likewise  say  the  same.  And  after  the  same  manner 
ought  I  to  ordain  my  life;  to  prepare  me  for  its  end,  by 
means  of  the  sacraments,  of  Confession,  and  of  Communion, 
by  making  my  will  and  by  disposing  of  all  my  goods,  so 
that  I  may  say: — "  Consummatum  est." — "All  is  consum- 
mate and  fulfilled  which  God  has  commanded  me. 

6.  Lastly,  both  in  life  and  death,  with  love  and  aifection 
to  commend  my  spirit  to  Almighty  God,  resigning  it  up 
into  His  hands,  that  He  defend  and  keep  it,  govern  and 
direct  it  to  eternal  blessedness,  as  has  been  pondered  in  the 
preceding  meditation.  But  as  Christ  our  Lord  would  die 
in  the  flower  of  His  age,  and  at  the  three-and- thirty  years 
of  His  life,  at  which  time  men  apprehend  death  more 
vehemently:  even  so  ought  I  to  offer  up  myself  with  re- 
signation into  the  hands  of  Almighty  God,  that  He  take 
me  when  it  pleases  Him,  though  it  be  in  the  very  flower 
of  my  age,  and  in  the  height  of  my  ambition,  trusting  that 
He  will  take  me  in  that  age,  time,  and  place,  which  shall 
be  most  convenient  for  my  salvation. 


MEDITATION  LIL 

ON  THE  MIRACLES  WHICH  SUCCEEDED  AT  THE  DEATH  OF  CHBTST. 

After  the  death  of  Christ  our  Lord,  besides  the  dark- 
ness which  went  before,  there  succeeded  other  miracles  for 
three  ends,  that  is  to  say,  to  declare  the  glory  of  Him  that 
died: — the  wickedness  of  those  that  crucified  Him: — and 


ON  THE  MIRACLES  AT  THE  DEATH  OF  CHRIST.     473 

to  signify  the  admirable  effects  which  should  ensue  after 
His  death. 

POINT   I. 

"And  behold  the  veil  of  the  temple  was  rent  in  two 
pieces,  from  the  top  even  to  the  bottom."  (1) 

The  causes  of  these  rendings  and  divisions  were  two : 
i.  The  first,  because,  as  the  high  priest  Caiphas,  when 
he  heard  Christ  affirm  that  He  was  the  Son  of  God,  judging 
the  same  to  be  blasphemy,  rent  his  garments  in  .sign  of 
sorrow  and  grief; — even  so  the  same  God  rent  the  veil  of 
His  temple,  in  sign  of  the  horrible  blaspheme/  and  sacrilege 
which  that  people  committed,  in  injuring  and  crucifying 
His  only  Son. 

Colloquy. — 0  my  soul,  if  thou  be  the  Temple  of  the 
living  God,  rend  thy  heart  with  sorrow,  for  that  which 
thy  Saviour  suffers  on  the  cross,  thou  being  the  cause 
of  it.  0  God  of  my  heart,  rend  the  same  with  Thy 
holy  hand,  imparting  to  me  this  sensible  feeling,  for  I 
am  of  myself  so  weak,  that  I  cannot  by  myself  rend 
it  as  I  desire. 

ii.  The  second  cause  was,  to  signify,  that  by  the  death 
of  Christ  our  Lord,  the  way  luas  "  made  manifest' {2^  to 
know  the  secrets  and  mysteries  of  Almighty  God,  which 
before  lay  hid,  partly  by  the  veil  of  the  shadows  and 
figures  of  the  old  law,  partly  by  the  veil  of  our  sins,  which 
m  ide  division  betwixt  us  and  God. (3) 

Colloquy. — 0  my  Saviour,  rend  in  me  this  veil, 
whereby  I  am  hindered  from  knowing  Thee,  give  me 
divine  light,  that  I  may  penetrate  Thy  divine  mysteries, 
and  discover  to  me  the  treasures  of  Thy  celestial 
secrets,  in  such  a  degree  as  is  expedient  for  me  to  serve 
Thee.     Amen. 

(1)  Mat,  xxvii.  51;  Marc.  xv.  36;  Luc.  xxiii.  45, 
(2)  Heb,  ix.  8.  (3)  Is.  lix.  2. 


474 


MEDITATION  LII. 


POINT    II. 

"  And  the  eartli  quaked,  and  the  rocks  were  rent,  and 
the  graves  were  opened."(4) 

The  causes  of  these  miracles,  were  also  two: 

1.  The  first  was,  that  insensible  creatures,  after  their 
manner,  should  demonstrate  signs  of  sorroiv  and  feeling,  for 
the  death  of  our  Saviour,  in  detestation  of  the  hardness 
and  obstinacy  of  that  rebellious  people,  who  put  Him  to 
death:  as  also  to  serve  for  a  confusion  to  those,  who  have 
not  compassion  of  the  pains  of  Christ  our  Lord. 

Colloquy. — 0  my  soul,  how  dost  thou  not  tremble  and 
quake  like  the  earth,  seeing  Jesus  Christ  to  quake  upon 
the  cross  ?  How  dost  thou  not  rend  thyself  in  pieces, 
like  the  rocks,  seeing  Christ  the  living  rock  to  be  rent 
in  pieces,  separating  His  soul  from  His  afflicted  body ! 
How  dost  thou  not  open  for  grief  like  the  sepulchres  of 
the  dead,  seeing  thy  Lord  to  be  opened  with  so  many 
wounds  ?  0  Saviour  of  the  world,  suffer  not  that  I 
be  more  insensible  than  the  earth,  more  obdurate  than 
the  rocks  and  sepulchres  of  the  dead ;  for  since  I  am 
he  who  has  offended,  I  have  more  reason  to  feel  that 
which  Thou  sufferest  for  my  offences. 

2.  The  second  cause  was,  to  signify,  that  in  virtue  of 
the  Passion  of  Christ,  earthly  hearts  should  tremble  with  the 
holy  fear  of  Almighty  God,  which  is  "  the  beginning''  of 
justification:  which  although  most  hard,  yet  should  be 
rent  with  contrition  and  sorrow  for  their  sins,  and  should 
open  themselves  to  discover  in  confession,  their  dead  woiks 
which  are  the  sins  that  slay  their  souls,  that  so  they  may 
rise  again  with  Christ  our  Lord  to  newness  of  life;  whence 
I  will  learn  how  fruitful  it  is  to  meditate  these  divine  mys- 
teries, with  which  are  obtained  in  prayer  the  three  effects 
aforesaid,  as  has  been  noted  in  the  Introduction  of  this 
Fourth  Part. 

(4)  Mat.  xxvii.  51. 


ON  THE  MIRACLES  AT  THE  DEATH  OF  CHRIST.  475" 

POINT  III. 

"  The  centurion,  and  they  that  were  with  him,  watch- 
ing Jesus,  having  seen  the  earthquake  and  the  things  that 
were  done,  Avere  sore  afraid,  saying:  Indeed  this  was  "  the 
Son  of  God,''(5)  and  "a  just  man.  And  all  the  multi- 
tude of  them  that  were  come  together  to  that  sight,  and 
saw  the  things  that  were  done,  returned,  striking  their 
breasts.  "(6) 

Here  is  to  be  considered,  how  those  miracles  beforesaid, 
wrought  the  efects  ichich  they  signified,  in  virtue  of  the 
Passion  of  Christ, — moving  the  hearts  of  those  that  saw 
them,  to  believe  that  Christ  was  just  and  holy,  and  which 
is  more,  that  He  was  the  Son  of  God,  smiting  their  breasts 
in  sign  of  penance  and  of  sorrow,  for  the  injuries  which  they 
had  done  Him.  And,  although  the  centurion  and  the  sol- 
diers were  both  Gentiles,  and  that  troop  of  Hebrew  people 
had  been  so  hard  and  perverse,  in  urging  and  craving  the 
death  of  Christ,  yet  Avere  they  changed  at  this  instant, 
convinced  by  the  force  of  the  truth,  innocence,  and  sanctity 
of  Him  that  died  for  them:  as  also  in  virtue  of  the  prayer 
He  offered  upon  the  cross,  praying  for  all  those  that  per- 
secuted Him;  which  prayer  obtained  this  mutation  and 
conversion  of  men  so  wicked. 

In  imitation,  therefore,  of  this  people,  I  will  strike  my 
breast  for  the  sins  Avhich  I  have  committed  against  our 
Lord,  beseeching  Him,  by  His  holy  Passion,  to  pardon 
them. 

(5)  Mat.  xxvii.  54;  Marc.  xv.  39.  (G)  Luc.  xxiii.  47. 


476  MEDITATION    LIII. 


MEDITATION  LIII. 

ON   THE   OPENING   OF  CHUIST'S  SIDE   WITH   A  LANCE;    AND  ON   HIS   FIVE   WOUNDS. 

POINT   I. 

The  Jews,  therefore,  "besought  Pilate  that''  the  ^^legs''^ 
of  those  that  were  crucified  "  might  be  broken^''''  and  their 
bodies  "  might  be  taken  away^^''  that  "  they  might  not 
remain  upon  the  cross  on  the  Sabbath  day,  for  that  was  a 
great  Sabbath  day,"(l) 

1.  Here  is  to  be  pondered,  first,  the  iniquity  of  the  chief 
priests,  who,  under  the  pretext  of  feigned  religion,  covered 
their  cruelty  and  their  envy ;  for  they  intended  to  break 
the  legs  of  Christ  our  Lord,  to  add  to  Him  a  new  torment, 
if  in  case  He  ivere  yet  alive  ;  or  at  the  least  that  His  body 
might  receive  this  new  injury,  if  He  were  dead.  They 
desired,  likewise,'to  take  Him  down  from  the  cross,  because 
they  saw  the  people  took  compassion  to  behold  Him,  con- 
fessing Him  for  "just,''  and  for  "  the  Son  of  God,"  desir- 
ous to  take  Him  out  of  their  sight,  so  to  obscure  His  glory. 
Whence  I  will  draw  a  great  fear  of  the  judgments  of  Al- 
mighty God,  concerning  obstinate  and  obdurate  sinners; 
who,  instead  of  being  moved  with  compassion  at  the  sight 
of  these  miracles,  as  the  more  simple  people  were,  hardened 
their  hearts  more  than  Pharaoh,  adding  and  heaping  sin 
upon  sin,  to  advance  their  perverse  intention. 

Colloquy. — 0  most  merciful  God,  suffer  me  not,  I 
beseech  Thee,  to  fall  into  such  hardness  of  heart,  as  to 
convert  to  my  hurt  that  which  Thou  hast  ordained  for 
my  good.     Amen. 

2.  The  ancient  law  commanded  that  the  "  body"  of  the 

(1)  Joan.  xix.  31. 


ON  THE  LANCE,  AND  THE  FIVE  WOUNDS.  477 

crucified  should,  "the  same  day,"  be  taken  down  from  "the 
tree"  and  "be  buried, ''/or  that  he  was  ^'accursed  of  God^^ 
(2)  who  died  on  it,  and  to  the  end  also  he  should  not  infect 
the  eartli  with  his  filthy  savour.  By  this  law  would 
Christ  our  Saviour  pass,  "being  made,"  as  St.  Paul  says, 
"  a  curse  for  us,"(3)  to  deliver  us  from  the  curse  of  sin, 
even  the  same  day  in  which  He  died  for  the  same. 

Colloquy. — T  give  Thee  thanks,  0  most  sweet 
Saviour,  that  Thou  hast  so  far  humbled  Thyself,  as 
that  Thy  body  should  be  counted  as  "  accursed,"  and 
for  the  infection  of  the  earth,  which  yet  art  the  bliss 
of  all  nations,  and  the  most  sweet  odour  with  which  it 
is  sanctified.  Give  us.  Lord,  this  humility,  that  with 
its  odour  we  may  edify  the  holy  Church,  and  deliver 
us  from  pride,  whose  evil  savour  contaminates  the 
whole  earth. 

3.  Pilate  assenting  to  this  petition  of  the  Jews,  "  the 
soldiers,  therefore,  came,  and  they  broke  the  legs  of  the  first, 
and  of  the  other  who  was  crucified  with  Him,  But  after 
they  were  come  to  Jesus,  ichen  they  smv  that  He  ivas  already 
dead,  they  did  not  hreah  His  legs.'^\^)  Concerning  Avhich 
is  to  be  considered  how  the  intentions  of  man  can  never 
prevail  against  those  of  Almighty  God,  which  would  not 
have  the  legs  of  Christ  our  Lord  to  be  broken,  so  to  ac- 
complish the  Scripture,  w^hich  thus  speaks  of  the  Paschal 
lamb,  the  figure  of  Christ,  saying, — "  Os  non  comminuetis 
ex  CO,"  "neither  shall  you  break  a  bone" (5)  of  him,  to 
signify  that  the  torments  of  His  Passion,  although  most 
terrible,  yet  should  not  break  His  fortitude  and  patience, 
nor  diminish  His  charity  nor  His  other  solid  virtues,  sig- 
nified by  the  bones,  but  should  always  preserve  them 
whole  and  perfect,  notwithstanding  the  Devil  and  his  ene-«' 

(2)  Deut.  xxi.  23.  (3)  Gal.  iii.  13.  (4)  Joan.  xix.  33. 

(£)  Exod.  xii.  46. 


478  MEDITATION  LIII. 

mies  miglit  intend  to  break  tliem;  like  as  tliey  now  pretend 
to  break  those  of  the  elect;  but  Christ  Himself  defends 
them,  and  animates  them  by  His  own  example:  to  whom 
St,  James  afterwards  said: — "  Count  it  all  joy,  when  you 
shall  fall  into  divers  temptations,  knowing  that  the  trying 
of  3'our  faith  worketh  patience ;  and  patience  hath  a  per- 
fect work,  that  you  may  be  perfect  and  entire,  failing  in 
nothing."  (C) 

Colloquy. — 0  eternal  God,  who  deliverest  the  just 
from  their  manifold  tribulations,  and  so  keepest  their 
bones,  that  "  not  one  of  them  shall  be  broken  ;"(7)  keep 
in  me  true  fortitude  in  aiSictions,  and  preserve  the 
interior  virtues  of  my  soul,  for  unless  Thou  preserve 
these  bones,  they  will  immediately  be  broken  by  my 
enemies. 

POINT    II. 

"  One  of  His  soldiers  with  a  spear  opened  His  side.^''  (8) 
1.  Upon  this  mystery  is  to  be  considered,  first,  the  cause 
of  this  stroke  of  the  lance,  as  it  was  given  by  the  soldiers, 
which  truly  was  no  other  than  their  cruelty  and  fury,  so 
to  be  the  more  assured  of  the  death  of  Christ,  and  to  do 
some  injury  to  the  body  being  dead,  whose  legs  they 
could  not  break  alive.  And  although  the  body  of  Christ 
our  Lord,  which  received  this  stroke,  felt  no  pain  because 
it  was  dead,  yet  the  soul  of  the  sacred  Virgin  felt  the  same 
exceedingly,  who,  for  the  greatness  of  her  love,  was  much 
more  in  the  body  of  her  son  than  in  her  own. 

Colloquy. — 0  sovereign  Virgin,  how  truly  mayest 
thou  now  say,  that  which  the  Apostle  said,  "  I  fill  up 
those  things  that  are  wanting  of  the  sufferings  of  Christ 
in  my  flesh,  forHis  body,  which  is  the  Churcli."(9)  There 
wanted  to  this  wound  sorrow  in  the  body  of  Christ  our 

(6)  Jac.  i.  2.  (7)  Psal.  xxxiii.  21. 

(8)  Joan.  xix.  34.  (9)  Coloss.  i.  24. 


ON  THE  LANCE,  AND  THE  FIVE  WOUNDS.       479 

Lord,  which,  because  it  was  dead,  was  devoid  of  feeling, 
and  thou  most  afflicted  Virgin  suppUedst  the  default, 
suffering  and  feeling  the  pain  which  it  was  to  feel,  offer- 
ing the  same  to  the  eternal  Father  for  the  mystical 
body  of  thy  son,  which  is  His  Church.  And  since 
thou  offeredst  the  same  also  for  me,  which  am  a  mem- 
ber of  this  body,  obtain  me  grace,  that  I  may  feel 
what  thou  feltest,  and  suffer  somewhat  of  that  much 
which  thou  sufferest ;  let  this  stroke  pierce  my  heart, 
and  torment  it  with  great  grief,  for  that  by  my  sins  I 
was  the  cause  of  this  stroke  which  my  Lord  at  this 
present  did  receive. 

2.  But  much  more  worthy  of  consideration  are  the 
causes  for  which  Christ  our  Lord  contented  not  Himself, 
that  His  shoulders  were  torn  and  opened  with  whips,  His 
head  with  thorns,  His  hands  and  feet  with  nails,  but  would 
also  that  His  side  should  be  opened  with  a  lance,  and  that 
with  a  far  greater  aperture,  which  should  penetrate  even  to 
His  heart,  ordaining  this  in  punishment  of  the  sins  which 
the  whole  mystical  body  of  mankind  had  committed  in  all 
their  members,  and  in  all  their  powers,  both  inward  and 
outward,  and  most  of  all  in  the  heart.  Hence,  as  the 
same  Lord  says, — "come  forth. ..those  things"  that  "de- 
file a  man,"  (10)  Therefore,  to  purge  our  heart  from  this 
poison.  He  would  that  His  own  should  be  opened,  whence 
*'life  runneth  out."  (11) 

Colloquy. — 0  my  Saviour,  by  the  aperture  and 
wound  of  Thy  precious  side,  I  humbly  beseech  Thee 
to  pardon  the  sins  which  have  proceeded  forth  of  my 
heart ;  and  so  shut  the  same,  dear  Lord,  that  there 
never  issue  forth  of  it  works  which  may  defile  my  soul ; 
and  open  it  so,  that  from  thence  may  only  proceed 
such  works  by  which  I  may  obtain  life  eternal. 
Amen. 

(10)  Mat.  XV.  18.  (11)  Prov.  iv.  23. 


480  MEDITATION  LIII. 

3.  By  this  wound  of  His  side,  our  good  Jesus  would  also 
manifest  the  infinite  charity  and  love  which  He  hears  toivards 
us,  and  how  all  He  had  done  and  suffered  for  us  unto  that 
instant,  He  had  done  from,  and  with,  pure  love,  as  if  He 
had  said  that  of  the  Canticles: — "  Thou  hast  wounded  my 
heart,  my  sister,  my  spouse,  thou  hast  wounded  my  heart.'' 
(12)  Twice  He  says,  "  thou  hast  wounded," — once  Avith 
the  wound  of  love,  by  my  bounty  and  mercy  alone,  impart- 
ed my  gifts  to  thee,  to  the  end  that  ik«4^  they  might  incline 
thee  to  love  me ;  and  secondly,  thou  hast  wounded  it  with 
the  iron  of  the  lance,  since  for  thy  sake  it  was  wounded, 
that  by  the  second  wound  thou  mightest  acknowledge  the 
first,  and  thereby  take  notice  how  much  I  loved  thee. 

Colloquy. — 0  most  loving  Jesus,  and  my  Redeemer, 
my  brother,  and  the  spouse  of  chaste  souls,  what  shall 
I  render  Thee  for  the  wounds  Thou  hast  received  for 
the  love  of  me  ?  Wound,  dear  Lord,  my  heart  with 
the  wounds  of  love  and  sorrow,  that  I  may  love  Thee, 
for  that  Thou  hast  so  greatly  loved  me,  and  may  have, 
compassion  on  Thee  for  the  great  pains  Thou  hast 
suffered  for  me.  Give  me  leave,  0  my  Lord,  to  enter 
at  this  opening  of  Thy  side,  that  in  this  furnace  of  fire, 
which  burns  in  Thy  heart,  I  may  be  wholly  inflamed 
in  the  love  of  Thee.     Amen. 

4.  This  sweet  and  tender-hearted  lover  would  also  that 
His  feet  and  hands  should  be  opened  with  nails,  and  His 
side  with  a  spear,  to  the  end  that  those  holes  and  caves  of 
this  living  rock,  should  he  a  spiritual  dwelling  for  all  thei 
faithful,  to  what  estate  and  degree  of  virtue  soever  they 
were  come,  so  that  sinners,  and  beginners,  proficients,  and 
perfect,  entering  by  meditation  into  these  wounds,  might 
obtain  their  desired  end.  They  are  "rocks"  of  refuge  "for 
the  urchins,"  (13)  which  are  sinners,  full  of  prickles  with 

(12)  Cant.  iv.  9.  (13)  Psal.  ciii.  18. 


ON  THE  LANCE,  AND  THE  FIVE  WOUNDS.       481 

the  thorns  of  their  sins,  and  as  a  cave  in  which  those  may 
hide  themselves  from  the  wrath  of  God,  who  have  offended 
Him.  They  are  as  rocks  wherein  the  "  weak  people," 
figured  by  beginners,  "maketh  its  bed,"  (14)  into  which 
retiring,  they  defend  them  from  those  visible  and  invisible 
enemies,  who  persecute  them;  who  though  of  themselves 
they  be  fearful  and  pusillanimous,  yet,  inclosing  themselves 
within  these  wounds,  they  become  strong  and  invincible  like 
to  hills.(15)  They  are  also  as  a  spiritual  solitude,  to  which 
those  retire  themselves  who  are  tired  and  wearied  with 
the  tumult  of  the  world,  and  like  doves,  desire  to  fly  and 
build  where  they  may  take  true  rest.  And,  finally,  they 
are  as  nests,  in  which  those  dwell  in  peace  and  security 
who  heartily  desire  always  to  be  united  to  Jesus  Christ, 
whom  Himself  calls  and  invites,  saying: — "Arise,  make 
haste,  my  love,  my  dove,  beautiful  one,  and  come"  and 
dwell  "  in  the  clifts  of  the  rock,  in  the  hollow  places  of  the 
wall."  (16) 

Colloquy. — 0  beloved  of  my  soul,  since  Thou 
openest  Thy  wounds,  that  I  may  dwell  there,  and 
dost  withal  invite  me  to  it,  I  determine,  with  the  help 
of  Thy  grace,  to  make  to  myself  three  tabernacles  and 
habitations  therein,  not  on  the  mount  of  Tliabor,  but 
on  the  mount  of  Calvary. (17) 

5.  Of  these  three  tabernacles : — 

i.  One  shall  be  in  the  wounds  of  Thy  sacred  feet,  exer- 
cising myself  in  meditating  upon  Thy  steps,  to  know  by 
what  way  I  must  walk  to  attain  eternal  life,  feeling  withal 
the  pains  which  Thou  endurest  in  them. — ii.  The  second 
tabernacle  shall  be  in  the  wounds  of  Thy  hands,  where  I 
will  always  consider  Thy  works,  and  the  torments  which 

(14)  Prov.  XXX.  26. 
(16)  Cant.  ii.  10—14.  (17)  S.  Bon.  in  Stim.  div.  am.  c.  1. 

(15)  S.  Aug.  ia  manual,  c.  22,  23;  S.  Ber.  ser.  61,  in  Cant. 
Vol.  IV.-3I. 


482  MEDITATION  LIII. 

Thou  sustainedst  in  them  to  do  rae  good. — iii.  But  the 
third  and  most  ample  shall  be  the  wound  of  Thy  side,  con- 
templating continually  the  insatiable  charity  with  which 
Thou  lovedst  me,  and  ofFeredst  up  Thyself,  to  do  and  suffer 
all  that  was  necessary  for  my  salvation. 

In  these  three  tabernacles  I  will  inhabit  both  day  and 
night,  here  I  will  sleep,  study,  traffic,  and  contemplate, 
mingling  whatsoever  I  shall  do  with  the  consideration  of 
Thy  affectionate  and  sorrowful  wounds;  but  because  I 
have  not  wings,  with  which  I  may  fly  to  them,  give  to  me,, 
O  my  God,  wings  like  a  dove,  which  are  pure  cogitations 
and  affections  with  which,  like  a  dove,  I  may  meditate  and 
mourn  for  Thy  pains,  and  for  my  own  sins,  mourning  also 
and  sighing,  to  be  always  united  with  Thee,  with  the  union 
of  perfect  love. 

Colloquy. — 0  most  pure  Virgin,  who  wast  the  first, 
■who,  like  a  dove,  flew  into  the  holes  of  these  rocks, 
beg  of  thy  blessed  son  that  He  admit  me  also  to  enter 
into  them.  0  divine  Noah,  since  in  the  side  of  the 
ark  of  Thy  body  Thou  openedst  a  gate,  through 
which  those  living  things  were  to  enter,  which  were  to 
escape  the  furious  deluge,  give  me  leave  to  enter  by 
this  gate,  to  the  end  that  the  deluge  of  the  sins  of  this 
world  do  not  drown  me.  0  sovereign  pastor,  since 
Thou  art  "  the  door"  by  which  the  sheep  "  enter  in," 
and  "  find  pastures"(18)  of  eternal  life,  make  me,  I 
beseech  Thee,  to  enter  by  the  gate  of  Thy  side,  where- 
by I  may  find  the  pastures  of  light  and  of  love,  in 
which  I  may  feed  my  soul.  0  most  strong  David, 
who,  with  Thy  five  wounds,  as  with  five  pure  stones, 
didst  overthrow  the  giant  Goliah,(19)  i.  e.  the  Devil, 
although  one  only  was  sufficient,  overthrow,  I  beseech 
Thee,  with  these  stones,  the  pride  of  my  heart,  pardon 
the  sins  of  my  five  senses,  and  so  bridle  and  restrain 

(18)  Joan.  X.  9.  (19)  1  Reg.  xvii,  40. 


ON  THE  LANCE,  AND  THE  FIVE  WOUNDS.  483 

them,  that  they  may  always  be  employed  in  Thy  holy 
service.     Amen. 

6.  These  affections  and  purposes,  with  others  like,  which 
St.  Bonaventure  insinuates,  (20)  are  to  be  deduced  from 
the  meditation  of  these  wounds,  beholding  in  them  the 
infinite  perfections  of  Almighty  God,  and  the  immense 
virtues  of  Christ  our  Lord,  especially  His  ineifable  charity, 
since,  as  St.  Bernard  says : — "  Patet  arcanum  cordis  per 
foramina  corporis,  quidni  in  viscera  per  vulnera  pateant  ?" 
— "  The  secret  of  the  heart  appears  through  the  holes  of 
the  body,  Avhy  should  not  the  bowels  of  His  mercy  appear 
through  His  wounds  ?"  (21) 

POINT    III. 

"  And  immediately  there  came  out  blood  and  water,  and 
Ee  that  saw  it,  hath  given  testimony :  and  his  testimony  is 
true."  (22) 

1.  The  mystery  of  this  "  hlood  and  water^''''  which  flowed 
forth  of  the  side  of  Christ  our  Lord,  was  one  of  the  princi- 
pal ends  for  Avhich  He  would  have  it  opened  with  that  lance. 
The  causes  of  this  mystery  were: — 

i.  First,  to  declare  to  us  the  immense  bounty  of  His 
charity  in  giving  us  all  His  bloody  without  retaining  so 
much  as  a  drop;  for  that  little  modicum  which  remained 
in  His  heart,  to  which  the  thorns  and  nails  could  not 
approach,  He  would  have  drawn  forth  with  the  prick  and 
wound  of  the  lance. 

Colloquy. — 0  Saviom%  what  shall  I  give  to  Thee, 
for  this  so  prodigal  a  liberality,  if  yet  I  may  be  called 
prodigal,  which  was  shed  forth  with  such  mature  deli- 
beration and  providence  !  Take,  O  Lord,  my  heart, 
and  all  whatsoever  is  therein,  take  all  the  blood,  and 

(20)  Stim.  div.  am.  c.  1.  (21)  Ser.  61,  in  Cant. 

•    (22)  Joan.  xix.  34. 


484  MEDITATION  LIII. 

all  my  vital  spirits,  that  all  may  employ  themselves  in 
loving  Thee,  and  that  my  blood  may  burn  with  desire 
of  serving  Thee.     Amen. 

ii.  To  declare  to  us  the  efficacy  of  His  Passion,  and  of  His 
death,  to  wash  our  sins,  and  to  purify  us  in  virtue  of  His 
blood,  and  with  the  water  of  His  grace,  as  also  to  quench 
therewith  our  flames  of  covetousness,  and  to  satisfy  the 
thirst  of  our  desire. 

Colloqmj. — 0  most  sweet  Saviour,  now  do  I  confess 
that  Thou  art  the  "  fountain  open  to  the  house  of 
David,"(23)  forth  of  whose  open  side  water  and  blood 
continually  flows  to  wash  the  bloody  spots  of  our 
offences  ;  Thou  art  the  living  rock  and  the  fiery  flint, 
which,  being  struck  on  the  side  with  the  stroke  of  the 
lance,  gushedst  forth  most  abundant  waters(24)  to 
refresh  those  who  in  the  desert  of  this  world  die 
for  thirst.  0  fountains  of  our  Saviour,  (25)  opened  in 
to  His  feet,  hands,  and  side,  with  great  joy  do  I  hasten 
your  channels  for  the  water  of  health,  which  may  wash 
me,  cleanse  me,  heal  me,  and  finally  save  me.  O  my 
sweet  Saviour,  since  Thou  hast  these  open  fountains, 
send  forth  through  them  water  and  blood,  which  may 
run  down  even  to  the  inward  of  my  heart,  making  the 
same  the  vessel  in  which  to  reserve  it,  that  with  so 
precious  a  liquor  it  may  remain  pure  and  holy,  sound 
and  safe.     Amen. 

iii.  Hence  proceeded  the  third  cause,  to  signify  that/rom 
the  side  of  Jesus  Christ  dead  on  the  cross  Avith  so  great 
love,  should  floio  the  sacraments  of  the  new  law,  with  virtue 
to  wash  and  sanctify  souls,  especially  the  sacrament  of 
Baptism,  and  that  of  Penance,  which  is  the  drink  of  tears, 
shadowed  by  the  water  of  His  side,  and  the  venerable 
Sacrament  of  the  Altar,  figured  by  the  water  and  blood, 
in  memory  of  which  water  is  mingled  with  wine  in  the 
(23)  Zach.  xiii.  1.         (24)  Num.  xx.  11.  (23)  Is.  xii.  3. 


ON  THE  LANCE,  AND  THE  FIVE  WOUNDS^        485 

holy  chalice.  (26)  Wherefore  when  I  approach  to  receive 
these  sacraments,  but  above  all  this  most  divine  Sacrament 
I  am  to  imagine  that  I  approach  to  the  very  side  of  Christ, 
to  drink  the  water  and  blood  which  gushes  thence,  and  to 
participate  of  the  graces  and  gifts  which  flow  from  those 
fountains  of  our  Saviour. 

Colloquy. — 0  most  loving  Saviour,  who  hast  by 
Thy  pain  merited  those  waters  which  I  draw  with  great 
joy  forth  of  Thy  fountains ;  shut  not  from  me,  I  beseech 
Thee,  their  channels,  as  my  great  ingratitude  has 
deserved,  for,  from  henceforth  I  purpose,  assisted  by 
Thy  grace,  to  run  to  them,  not  slowly,  but  very  joyfully, 
not  with  lukewarmness,  but  with  great  fervour,  not 
seldom  or  lazily,  but  very  frequently,  endeavouring  to 
draw  from  thence  not  water,  but  waters,  filling  my  soul 
with  the  abundance  of  many  graces  and  virtues,  to  Thy 
honour  and  glory.     Amen. 

iv.  From  all  these  causes  is  deduced  one  other  cause,  for 
which  our  Saviour  would  that  His  side  should  be  opened, 
to  signify,  that  as  of  the  rib  of  Adam,  being  asleep,  Eve  was 
formed ;  (27)  even  so  from  His  side,  sleeping  the  sleep  of 
death  on  the  cross.  He  would  produce  the  Church  as  another 
Eve,  Mother  of  the  truly  living,  "  a  glorious  church,  not 
having  spot  or  wrinkle,  or  any  such  thing,"  (28)  for  being 
washed  with  the  water  and  blood  of  the  same  side,  she  was 
to  obtain  this  excellent  beauty. 

Colloquy. — I  give  Thee  thanks,  0  celestial  Adam, 
for  the  love  which  Thou  bearest  to  Thy  Church, 
exposing  Thyself  for  her  to  so  many  troubles.  But 
what  marvel  is  it  that  Thou  lovest  her  so  much,  whom 
Thyself  hast  drawn  forth  of  Thine  own  side,  and 
from  the  entrails  of  Thy  heart  ?     Preserve  her,  dear 

(26)  S.  Tho.  3,  p.  q.  Ixxiv.  art.  6. 
(27)  Gen.  iii.  21.  (28)  Ephes.  v.  27. 


486  MEDITATION    LIII. 

Lord,  I  beseech  Thee,  in  peace  and  sanctity;  cleanse 
her  entirely  from  spot  and  wrinkle,  that  she  may  come 
with  many  children,  to  be  truly  glorious  amongst  the 
angels,  beholding  Thy  divine  essence,  with  the  Father, 
and  with  the  Holy  Ghost,  world  without  end.     Amen. 

2.  Ponder,  finally,  that,  as  the  Evangelist  notes,  these 
things  were  done  in  accomplishment  of  the  Scripture,  which 
says: — "  Videbunt  in  quern  transfixerunV — *'  They  shall  look 
upon  me,  whom  they  pierced,''^  (29)  to  signify  that  we  sin- 
ners, who  with  sins  wound  and  pierce  Christ,  ought  to 
behold  and  contemplate  Him  with  a  lively  faith,  to  the  end 
that  by  His  stripes  we  may  be  healed,  and  by  His  wounds 
we  may  be  delivered  from  our  own,  and  by  His  lance  our 
heart  may  be  pierced,  whence  may  flow  a  fountain  of  tears, 
making  great  lamentation  for  His  death,  and  for  the  cause 
we  gave  to  it.  But  if  we  neglect  the  same  in  this  life,  He 
does  withal  admonish  us,  the  time  will  come  in  which  we 
shall  behold  Him,  not  on  the  cross  with  these  deformed 
wounds,  but  as  j  udge  on  a  throne  of  glory,  with  wounds  of 
splendour,  whence  shall  issue  forth  beams  of  anger  and  of 
vengeance  against  His  persecutors,  who  lament  bitterly 
without  remedy  for  the  injuries  they  have  done  to  Him. 

Colloquy. — 0  my  soul,  behold  diligently  the  differ- 
ence that  there  is  between  the  one  sight  and  the  other, 
and  between  the  one  lamentation  and  the  other ;  and 
since  now  thou  mayest  behold  with  devotion  the  wounds 
of  Christ  crucified,  and  mayest  lament  them  to  thy 
profit,  do  not  neglect  the  time,  in  which  Thou  shalt 
behold  them  with  trembling,  and  lament  them  in  tor- 
ments.    Amen. 

(29)  Zach.  xii.  10. 


ON  THE  TAKING  DOWN  FROM  THE  CROSS.       487 


MEDITATION  LIV. 

ON   THE   TAKING   DOWN   FROM   THE   CROSS. 
POINT     I. 

"  And  when  it  was  evening,  there  came  a  certain  rich 
man  of  Arimathea,  named  Joseph,  who  also  himself  was 
disciple  of  Jesus,"  although  "  in  secrecy  for  fear  of  the 
Jews.''  He  went  in  boldly  to  Pilate,  and  begged  the  body  of 
Jesus.  And  Pilate  understandins;  that  He  was  now  dead 
*'  commanded  that  the  body  should  be  delivered.''''  (1) 

1.  Upon  this  passage  consider,  first,  the  providence  and 
care  which  God  our  Lord  has  of  those  that  are  His,  whether 
they  be  living  or  departed.  The  body  of  Christ  our  Lord 
hung  nailed  on  the  cross,  to  the  great  dishonour  of  His 
friends  and  acquaintance;  and  some  devout  women  stood 
afar  off  from  the  cross,  for  fear  of  the  Jews.  His  most 
holy  mother,  and  His  disciple  St.  John,  with  Mary  Mag- 
dalen, stood  near  to  the  cross,  but  very  mournful  and 
afflicted  for  His  death,  and  full  of  anxiety,  because  they 
knew  not  by  what  means  to  take  Him  down  from  the 
cross,  with  that  decency  which  so  precious  a  body  of  right 
deserved,  fearing,  moreover,  if  the  soldiers  took  Him  down, 
that  they  would  do  the  same  with  great  ignominy  and 
irreverence.  But  in  the  midst  of  this  anxiety,  the  divine 
providence  was  not  wanting  to  provide  for  the  honour  of 
the  son  deceased,  and  of  the  mother  so  much  afflicted,  pro- 
viding that  it  should  be  taken  down  with  great  reverence 
and  devotion.  For  it  is  the  property  of  our  celestial 
Father  to  comfort  the  afflicted,  and  to  honour  the  humbled, 
and  so  He  decreed,  that  as  the  dishonour  of  His  Son  had 

(I)  Mat.  xxvii.  57;  Marc.  xv.  43;  Luc.  xxiii.  50;  Joan.  xix.  38;  S. 
Tho.  3,  p.  q.  li.  art.  1  et  2. 


488  MEDITATION  LIV. 

endured  even  to  the  death  of  the  cross,  so  His  honours 
should  begin  from  the  same  cross,  to  the  end  that  we 
should  animate  ourselves  to  suffer  humiliations,  since  God 
so  speedily  hastens  with  exaltations. 

2.  Our  Lord  inspired  a  certain  man,  whose  name  was 
Joseph,  to  undertake  this  pious  office,  whose  qualities  w^ere, 
to  he  rich  and  noble,  for  so  it  was  convenient  for  him  to  be 
able  to  exercise  this  office;  but  he  was  withal  "a  good  and 
a  just  man,"  (2)  and  who  expected  .the  Kingdom  of  God; 
for  our  Lord  would  not  make  use  of  a  man  evil,  vicious, 
and  of  little  charity.  Nor  made  He  any  account  of  his 
nobility  and  riches,  had  not  these  qualities  been  accom- 
panied with  goodness  and  justice.  This  man,  although  he 
was  a  secret  disciple  of  Christ  our  Lord,  and  somewhat 
timorous  "  for  fear  of  the  Jews,"  yet  at  that  present  mani- 
fested himself  with  great  boldness,  and  took  courage  to  go 
to  Pilate,  and  to  beg  the  body  of  his  master ;  in  which  fact 
the  virtue  of  the  Passion  of  Christ  shines  exceedingly,  and 
the  efficacy  of  divine  inspiration,  who  chasing  away  from 
the  soul  all  timidity  and  pusillanimity,  causes  it  to  set 
upon  the  difficulties  which  before  it  feared,  and  to  recover 
courage  to  undergo  those  things  which  before  it  abhorred. 

Colloquy. — 0  most  sweet  Jesus,  touch  my  heart,  I 
beseech  Thee,  with  the  force  of  Thy  divine  inspiration, 
that,  setting  aside  all  human  fear,  I  may  undertake, 
with  an  invincible  courage,  whatsoever  concerns  Thy 
holy  service.     Amen. 

3.  Consider  the  humility  and  obedience  which  Christ 
our  Lord  would  show  to  us  after  His  death,  and  that  He 
would  undergo  the  laivs  of  malefactors  which  were  crucified  ; 
for  it  was  not  lawful  to  take  down  any  such  from  the  cross 
without  the  permission  of  the  judge,  and  this  permission 

(2)  Luc.  xxiii.  50. 


ON  THE  TAKING  DOWN  FEOM  THE  CROSS.  489 

Christ  would  that  it  should  be  begged  in  His  behalf,  that 
as  He  ascended  the  cross  by  obedience  of  His  celestial 
Father,  even  so  being  dead,  He  would  descend  from  the 
same  by  obedience  to  the  law  which  ordained  it,  and  of  the 
president,  who  being  requested,  granted  it;  that  I  may 
learn  by  this,  not  to  descend  from  the  cross  on  which  God 
has  put  me,  without  permission  of  the  same  God. 

POINT    II. 

License  being  obtained  of  Pontius  Pilate,  Joseph  buying 
fine  linen,  and  taking  Him  down,  wrapped  Him  up  in  the 
fine  linen.  "Nicodemus  also  came... bringing  a  mixture  of 
myrrh  and  aloes  about  an  hundred  (3)  pounds  weight," 
wherewith  to  anoint  the  body  of  Jesus. 

1.  Here  consider  the  care  which  the  divine  providence 
Tiad,  to  adjoin  to  Joseph  of  Arimathea  a  companion,  who 
should  help  him  in  this  pious  work,  and  such  a  one  as  was 
equal  to  himself,  being  most  noble  and  just,  and  a  disciple 
of  Jesus,  although  in  secret.;  (4)  for  our  Lord  knows  how 
much  it  imports  for  two  that  are  virtuous  to  unite  them- 
selves in  the  works  of  charity,  the  one  animating  and 
urging  on  the  other  with  his  good  example.  Joseph  cast 
off  all  fear  by  the  company  of  Nicodemus,  and  he  likewise 
by  the  company  of  his  fellow  Joseph,  and  both  of  them 
with  great  fortitude  of  mind  set  upon  this  work ;  for,  as 
the  Wise  man  says : — "Brother  that  is  helped  by  his  brother, 
is  like  a  strong  city."  (5)  And,  as  Christ  our  Lord,  whilst 
He  lived,  sent  His  disciples  two  by  two,  so  now  being 
dead,  He  chose  two  other  disciples  to  take  His  body  down 
from  the  cross,  willing  that  all  His  works  should  be  done 
with  charity. 

2.  But  as  either  of  those  two  brought  something  with 

(3)  Marc.  xv.  46;  Joan.,  xix.  39 
(4)  Joan.  iii.  1.  (5)  Prov.  xviii.  19. 


490  MEDITATION  LIV. 

tliem  to  bury  Christ,  Joseph  a  winding  sheet,  in  which  to 
wrap  the  body,  buying  the  same  new  out  of  the  shop,  for 
that  he  judged  it  not  expedient  to  take  a  sheet  that  had 
served  others ;  and  Nicodemus  a  precious  ointment,  and  in 
grdat  quantity,  wherewith  to  anoint  Him;  even  so  he 
who  offers  his  heart  to  the  service  of  Christ,  always  with 
the  will  annexes  the  works,  which  he  is  able  to  do  according 
to  his  power,  endeavouring  that  they  be  works  clean,  pure, 
precious,  and  many,  and  mingled  with  mortification  and 
devotion,  so  that  they  be  neither  few  because  they  be 
precious,  nor  of  small  price  because  they  be  many,  but 
that  we  may  conjoin  all  together  in  the  best  manner  that 
•  we  are  able. 

POINT  III. 

1.  These  two  men,  with  great  reverence  and  devotion, 
mingled  with  great  compassion  and  tears,  took  the  body  of 
Christ  down  from  the  cross.  They  unnailed  the  sacred  feet 
and  hands,  kissing  them  with  great  tenderness ;  they  took 
off  the  crown  of  thorns  from  His  head,  adoring  it  with  sin- 
gular reverence ;  and  Avhen  they  had  drawn  forth  the  nails, 
they  embraced  the  sacred  body,  to  sustain  with  their  shoul- 
ders that  which  before  the  nails  had  sustained,  whose 
divine  person  sustained,  with  His  only  word,  both  heaven 
and  earth,  with  all  whatsoever  is  therein. 

Colloquy. — 0  Son  of  the  living  God,  united  with  a 
dead  body,  and  reduced  to  that  necessity  that  Thou 
standest  in  need  to  be  sustained  by  Thine  own  crea- 
tures ;  I  give  Thee  thanks  for  this  humility,  which 
here  Thou  showest  full  of  great  charity.  0  love  strong 
as  death!  O  zeal  hard  as  hell!  How  hast  thou 
vanquished  Him  that  was  invincible,  subj  ecting  Him  to 
death,  and  causing  Him  to  enclose  Himself  within  a 
sepulchre  ?  Vanquish  me  also,  that  I  may  die  with 
my  Redeemer,  since  to  die  with  Him  is  gain  to  me, 
and  to  be  overcome  by  thee  is  to  get  the  victory. 


ON  THE  TAKING  DOWN  FROM  THE  CROSS.       491 

2.  The  body  being  taken  down  from  tlie  cross,  the  Bless- 
ed Virgin  received  the  same  upon  her  breasts,  embracing  the 
same  between  her  arms,  but  much  more  with  those  of  her 
soul,  which  was  quite  and  wholly  pierced  with  sorrow,  ful- 
filling to  the  very  letter  that  which  is  said  in  the  Canti- 
cles : — "  A  bundle  of  myrrh  is  my  beloved  to  me,  he  shall 
abide  between  my  breasts."  (6)  O  sovereign  Virgin,  how 
unlike  are  these  embraces  from  those  which  thou  gavest 
Him  in  the  stable  of  Bethlehem,  and  when  thou  walkedst 
Avith  Him  into  Egypt.  Then  was  He  to  thee  a  little  bun- 
dle of  myrrh,  and  like  to  a  jewel  set  between  thy  sacred 
breasts,  but  now  He  is  a  great  bundle  of  bitter  myrrh,  and 
which  fills  thee  full  of  bitterness,  so  that  thou  mayest 
rightly  repeat  the  lamentation  of  Jeremiah,  saying: — "He 
hath  filled  me  with  bitterness,  and  hath  inebriated  me  with 
wormwood,"  (7)  exceedingly  bitter;  for  she  was  truly  filled 
with  bitterness,  Avhen  she  sorrowfully  beheld  the  body  of 
her  son,  tormented  in  each  of  His  members,  from  which 
she  a:athered  the  myrrh,  of  which  she  composed  this  bitter 
bundle.  She  beheld  the  bones  disjointed,  kissing  the  holes 
of  the  hands,  and  stretched  forth  the  fingers  that  were 
shrunk  and  contracted  together;  then  did  she  behold  the 
wounds  of  His  side  and  of  His  feet,  her  spirit  remaining 
wounded  with  the  sight  of  so  many  wounds,  and  inebriated 
with  so  many  bitternesses. 

3.  3Iar}/  Magdalen  likewise  approached,  embracing  those 
feet,  at  which  she  had  received  the  pardon  of  her  sins, 
which,  when  she  saw  so  cruelly  wounded  and  disfigured, 
her  heart  remained  wounded,  and  her  eyes  were  turned 
into  fountains  of  tears,  with  which  she  began  to  water 
them,  wishing,  if  she  might,  to  wipe  them  with  her  hair  as 
she  w^as  wont  to  do.     The  beloved  disciple  addressed  him- 

(6)  Cant.  i.  12.  (7)  Thren.  iii.  15. 


492  MEDITATION  LV. 

self  directly  to  that  breast,  on  which  he  had  leaned  his 
head  the  night  before,  which  seeing  opened  on  the  one  side 
with  the  lance,  he  kissed  that  sacred  wound,  bathing  it 
with  the  tears  of  his  eyes,  desiring  also  to  enter  in  to  sleep 
another  slumber  of  contemplation,  much  more  profound 
than  was  the  former. 

Colloquy. — 0  thrice  blessed  soul,  to  whom  it  was 
granted  to  touch  and  embrace  this  sacred  body; 
grant  me  license,  O  my  Saviour,  that  I  may  also  in 
spirit  embrace  the  same,  transforming  me  wholly  into 
Thy  love,  henceforth  Thou  shalt  be  to  me  "  a  bundle 
of  myrrh,"  which  shall  always  abide  between  my 
breasts,  beholding  the  same  with  my  eyes,  and  loving 
the  same  with  all  the  affections  of  my  heart. 


MEDITATION  LY. 

ON  THE   FUNERAL  AND   BUIIIAL   OF   CHE  I  ST. 
POINT  I. 

1.  The  holy  Virgin  having  had  the  body  of  her  blessed 
son  awhile  in  her  lap,  gave  it  to  Joseph  and  Nicodemus,  that 
they  might  perform  towards  it  their  office  of  piety,  retain- 
ing to  herself  the  crown  of  thorns  and  the  nails,  as  brooches 
and  jewels  very  precious. 

2.  These  men,  therefore,  took  to  them  that  most  holy 
body,  and  anointed  it,  spending  on  it  all  the  hundred  pounds 
of  myrrh  and  aloes,  so  that  the  whole  body  was  replete  and 
embalmed  with  it;  to  signify  that  most  sacred  body,  from 
His  first  conception  even  to  the  end  of  His  life,  lived 
always  filled  and  replete  with  the  myrrh  of  labours  and 
mortifications,  that  the  whole  mystical  body  of  His  Church, 
and  every  member  thereof  being  anointed  with  the  like 
myrrh,  may  preserve  itself  from  the  corruption  of  sin ;  and 


ON  THE  FUNERAL  AND  BURIAL  OF  CHRIST.      493 

since  the  number  of  a  hundred  signifies  perfection,  by  these 
*'  hundred  pounds"  are  signified  to  us  that  our  mortifica- 
tion ought  to  be  most  perfect,  and  most  complete  in  all 
kind  of  virtue,  as  Christ  was,  according  to  that  which  the 
spouse  says  in  the  Canticles: — "  My  hands  dropped  myrrh, 
and  my  fingers  were  full  of  the  choicest  myrrh."  (1) 

Colloquy. — 0  my  soul,  call  to  mind  seriously  this 
myrrh  of  thy  beloved,  and  anoint  with  it  thine  own 
body,  "  bearing"  always  therein,  as  the  Apostle  did, 
"  the  mortification  of  Jesus,"  that  the  life  also  of  Jesus 
may  be  made  manifest  in  our  bodies."(2)     Amen. 

3.  This  unction  being  finished,  they  wrapped  the  sacred 
body  in  a  clean  wmding-sheet^  and  the  sacred  head  in  a 
*' napkin,"  "and  bound  it  in  linen  cloths,  with  the  spices, 
as  the  manner  of  the  Jews  is  to  bury." 

Colloquy. — 0  sacred  Virgin,  what  sorrow  did  thy 
heart  feel  when  thou  sawest  wrapped  up  the  face  of 
thy  son,  on  which  thou  desiredst  more  to  look,  than 
did  the  angels  of  heaven  ?  0  face  more  pure  than  the 
suuj  who  has  covered  thee  with  the  cloud  of  this  mor- 
tality ?  0  celestial  Adam,  who  has  clothed  Thee  with 
the  skins  of  dead  beasts  ?  Thy  charity  has  done  this, 
to  deliver  from  death  the  earthly  Adam,  and  to  take 
away  by  this  means  the  clouds  of  my  sins,  which  hin- 
der me  to  behold  Thy  divine  countenance. 

4.  We  may  also  ponder  the  love  and  affection  which 
Christ  our  Lord  had  to  poverty,  who  would  that  the  myrrhy 
the  winding -sheet,  and  the  napkin,  should  he  giveyi  Him  as  an 
alms;  as  also  that  the  sepulchre  should  be  another  man's, 
and  only  be  lent  to  Ilim ;  teaching  us  by  this  example  to 
love  that  virtue  which  He  Himself  so  greatly  loved,  and 
actually  to  exercise  the  same  in  our  life,  and  in  our  death, 
according  as  Himself  has  done  before  us. 

(1)  Cant.  V.  5  (2)  2  Cor.  iv.  10. 


494  .  MEDITATION   LV. 

POINT   II. 

1.  The  body  being  wrapped  and  bound  up,  it  is  piously 
to  be  believed  that  it  was  laid  upon  a  hier,  as  the  custom 
was  to  carry  the  dead,  and  all  that  company  of  devout 
women  followed  weeping,  with  the  mother  of  the  deceased, 
who  wept,  like  the  widow  of  Nairn,  for  the  death  of  her 
only  son,  who  died  in  the  flower  of  His  age. 

Colloquy. — 0  merciful  God,  why  comest  Thou  not 
to  meet  this  discomforted  widow,  saying  to  her, — ■ 
"JN'oli  flere"— *' Weep  not.''(3)  Why  dost  Thou  not 
touch  the  coffin  in  which  this  blessed  young  man,  her 
only  son  and  Thine,  Hes  enclosed,  and  say  to  Him : — 
"  Adolescens  tibi  dico  surge," — "  Young  man,  I  say 
to  thee.  Arise,"  restoring  "  Him  to  His  mother,"  who 
without  Him  remains  so  solitary  and  desolate  ?  But  I 
see.  Lord,  that  the  time  is  not  yet  come,  for  first 
Jonas  is  to  enter  into  the  belly  of  the  whale,  and  the 
Son  of  Man  to  be  "three  days  and  three  nights" 
"  in  the  heart  of  the  earth,"(4)  to  come  from  thence 
afterwards  alive. 

2.  It  is  hkewise  piously  to  be  believed,  that  the  choirs  of 
angels  divided  themselves  into  two  parts,  of  which  the  one 
accompanied  the  soul  of  Christ  our  Lord,  as  we  shall  here- 
after see, — the  other  came  to  accompany  this  divine  body, 
united  likewise  with  the  divinity,  to  honour  it  as  it  beseem- 
ed, fulfilling  that  which  was  written: — "  And  His  sepulchre 
shall  be  glorious,"  (5)  for  many  things  which  concurred  to 
honour  the  same,  of  which  one  was,  this  company  of  glori- 
ous angels,  of  whom  we  may  say  that  which  Isaias  said: — 
"  The  angels  of  peace  shall  weep  bitterly ;"  (6)  not  that 
they  really  wept,  but  that  if  they  had  been  capable  of 
tears,  their  charity  would  have  constrained  them  to  weep, 
where  they  saw  there  was  so  just  a  cause  to  weep. 

(3)  Luc.  vii,  13.  (4)  Jonas,  ii.  1;  Mat.  xii.  40. 

(5)  Is.  xi.  10.  (6)  Ibid,  xxxiii.  7. 


ON  THE  FUNERAL  AND  BURIAL  OF  CHRIST.      495 

Colloquy. — 0  angels  of  peace,  obtain  for  me  that  I 
may  bitterly  weep  for  the  death  of  my  Lord,  and  with 
the  tears  of  my  heart,  accompany  those  that  weep, 
since  I  have  been  the  cause  that  He  has  been  so  cruelly 
handled,  as  might  move  all  even  to  weep. 

POINT  III. 

And  there  was  in  the  place  were  He  was  crucified  a 
garden,  and  in  the  garden  "  a  new  monument"  belonging  to 
Joseph,  "which  he  had  hewed  out  of  a  rock,"  "in  which 
no  man  yet  had  been  laid."  "  And  he  rolled  a  great  stone 
to  the  door  of  the  monument,  and  went  his  way."  (7) 

1,  Consider  the  properties  of  this  sepulchre,  which  Christ 
our  Lord  chose  for  Himself  taken  of  Joseph,  who  had 
hewed  it. 

i.  The  first  property  was,  that  it  was  in  "a  garden,'''' 
because  as  the  first  Adam  sinned  in  a  garden,  and  there 
incurred  the  pain  of  death, — so  the  second  Adam  would 
deplore  this  sin  in  another  garden,  and  in  another  sepul- 
chre, to  deliver  him  from  sin  and  death. 

ii.  The  second  property  is,  that  it  was  "  new ;"  for  our 
Lord  being  the  new  Adam,  and  a  new  Man,  was  not  to 
choose  for  His  body  any  other  than  a  new  sepulchre;  as 
when  He  entered  into  the  world  He  chose  for  His  body  the 
Avomb  of  the  Virgin,  which  was  as  a  sepulchre,  but  yet 
new,  in  which  never  any  before  had  been  laid,  for  that  she 
was  always  a  virgin,  "a  garden  enclosed,"  (8)  and  the 
lodging  of  Christ  alone,  in  whom  her  spouse  Joseph  had  no 
part,  as  this  other  Joseph  had  no  part  in  this  sepulchre 
which  he  had  hewed  for  himself. 

iii.  The  third  property  was,  that  it  Avas  "  hewed  out  of  a 

roch,''^  or  mountain,  hewn  with  the  force  and  violence  of 

iron  tools; — to  signify,  that  Christ  the  living  rock,  hewed 

with  the  tools  of  many  distresses,   was  to  be  entombed 

(7)  Mat.  xxvii.  60;  Joan.  xix.  41.  (8)  Cant.  iv.  12. 


496  MEDITATION  LV. 

there,  of  wliom  the  eternal  Father  said: — "  Behold,  I  will 
grave  the  graving  thereof,"  and  will  dig  many  ditches 
therein,  "  I  will  take  away  the  iniquity  of  that  land  in  one 
day;"  (9)  for  by  virtue  of  the  wounds  which  this  divine 
stone  received,  the  sins  are  pardoned  with  which  the  whole 
earth  was  infected. 

Colloquy. — 0  lively  rock,  make  me  strong  like  a 
rock,  hew  me  with  the  chisel  and  strokes  of  trials,  that 
I  may  become  a  sepulchre,  in  which  Thou  mayest 
remain  for  ever.    Amen. 

2.  In  this  sepulchre  they  laid  the  most  holy  body  of  our 
Lord  Jesus,  He  humbling  Himself  who  sits  above  the 
heavens,  to  be  placed  amongst  the  dead  under  the  earth. — 
*'  They  have  laid  me  in  the  lower  pit,"  says  the  prophet 
David,  "  in  the  dark  places,  and  in  the  shadow  of  death." 
(10)  This  our  Lord  ordained  that  He  might  deliver  us,  by 
this  His  humiliation,  from  the  lower  lake  of  hell,  from  the 
darkness  of  ignorances,  and  from  the  shadow  of  death, 
which  is  sin, — for  He  buried  with  Himself  all  the  vices  of 
the  world,  that  in  virtue  of  His  death  they  might  remain 
for  ever  dead  and  buried. 

Colloquy. — 0  glorious  sepulchre  of  Almighty  God, 
who  enclosest  within  Thee  Him  who  is  the  splendour 
of  the  eternal  Father,  the  glory  of  the  angels,  the 
honour  of  the  world,  the  health  and  life  of  mortal  men ; 
deliver  me,  O  sacred  sepulchre,  from  the  obscure  lake 
of  hell,  and  from  the  mortal  sleep  of  sin  ;  admit  me  to 
enter  into  thee,  that  I  may  die,  and  be  "  buried  toge- 
ther with  Him"(ll)  who  died,  and  was  buried  for  me. 
Amen. 

3.  Consider,  lastly,  how  in  this  mystery  is  proposed  to 
us  that  due  preparation  we  are  to  make  to  receive  the  Blessed 

(9)  Zacb.  iii.  9,  Juxta  Septuag.  "Egofodiam  foveas  in  eo," 
(10)  Psal.  Ixxxvii.  7.  (11)  Rom.  vi.  4. 


ON  THE  FUNERAL  AND  BURIAL  OF  CHRIST.      497 

Sacrament ;  for,  as  the  consecration  of  tlie  body  and  blood 
of  Christ  our  Lord,  in  different  species  of  bread  and  wine, 
signifies  His  death,  as  hath  been  said,  in  which  the  blood 
was  separated  from  the  body, — even  so  the  sacred  commu- 
nion represents  His  burial.  For  this  blessed  body,  with  the 
five  wounds,  full  of  the  merits  which  proceed  from  the 
myrrh  of  the  same  Passion,  wrapped  as  in  a  napkin,  under 
the  veil  of  the  species  of  bread,  enters  into  our  breast,  as 
into  a  sepulchre,  which,  therefore,  ought  to  be  as  *' a  gar- 
den," full  of  the  odoriferous  flowers  of  virtue,  and  "  new" 
by  the  renovation  of  our  life,  casting  forth  all  the  filth  of 
our  old  life,  and  to  become  so  clean  as  if  no  dead  thing 
had  ever  been  laid  there.  It  ought  also  to  be  "hewed  out 
of  a  rock,"  for  the  great  fortitude  and  constancy  which  it 
ought  to  have,  in  suffering  the  mortifications  and  tribula- 
tions of  this  life ;  it  ought  also  to  be  near  to  the  mount  of 
Calvary,  because  it  ought  to  be  always  exercised  in  think- 
ing upon  the  afflictions  of  Christ  crucified,  and  to  imitate 
His  excellent  virtues. 

4.  By  this  preparation  it  will  become  a  glorious  sepul- 
chre of  Jesus  Christ,  who  will  delight  to  enter  into  it,  and 
enrich  it  with  the  gifts  of  His  grace;  but,  after  I  have  com- 
municated, I  am  to  roll  "a  great  stone''  against  the  door  of 
the  ^'sepulchre,^^  securely  and  strongly  to  keej)  the  treasure 
hidden  there,  shutting  the  door  of  my  heart  and  of  my  senses 
to  all  that  may  steal  from  me  so  precious  a  treasure,  burying 
myself  within  myself,  with  the  same  Lord  which  I  have 
within  me,  to  discourse  with  Him,  and  to  give  Him  thanks 
for  the  graces  and  favours  which  He  has  done  me;  for,  as 
St.  Gregory  says,  (12)  contemplation  is  as  the  sepulchre 
of  the  spirit,  in  which  it  is  enclosed  and  "hid  with  Christ 
in  God."  (13) 

(12)  Lib.  Mor.  c.  v.  (13)  Col.  iii.  3. 

Vol.  IV.-32. 


498  MEDITATION  LVI. 

Colloquy. — 0  my  soul,  endeavour,  with  Joseph  of 
Arimathca,  to  anoint  thy  Lord  with  the  myrrh  of  most 
perfect  mortifications,  and  to  wrap  Him  in  a  "  new  and 
clean  napkin"  with  great  purity  of  life.  Give  to  Him 
thine  own  sepulchre,  which  is  thy  heart,  hewed  with 
great  firmness,  and  so  shalt  thou  become  another 
Joseph,  that  is  to  say,  "  he  that  increaseth,"  since,  at 
every  time  thou  dost  communicate,  thou  shalt  increase 
in  virtues,  until  thou  shalt  come  to  dwell  in  that  celes- 
tial city,  signified  by  Arimathea,  which  is  interpreted 
high,  and  is  placed  on  high,  clearly  seeing  the  God  of 
gods,  in  His  high  tower  of  holy  Sion,  world  without 
Qnd.     Amen.  (14) 


MEDITATION  LYI. 

OK   IBS  SOLI];UJ0E  OF  OUK  LADY  THE  VIRGIN,  AND   ON  THAT   WHICH  WAS  DONE 
AFTEE  THE   BURIAL   OF   HER   SON. 

POINT     I. 

1.  The  ofiice  of  the  burial  being  finished,  the  Virgin  our 
Lady,  full  of  new  sorrow  to  see  herself  left  all  alone,  and  to 
be  deprived,  not  only  of  her  living  son,  but  also  of  His 
dead  body,  determined  to  return  to  her  place  of  rest,  accom- 
panied Avith  those  noble  men,  with  Mary  Magdalen,  and 
with  other  devout  women.  Now,  when  they  came  to  the 
mount  of  Calvary,  the  Virgin  beholding  the  cross  of  her  son^ 
adored  it,  she  being  the  very  first  of  all  that  gave  us  exam- 
ple of  this  adoration.  O  what  tender  and  devout  words 
then  spake  she,  cheering  herself  with  the  cross  of  Christ ! 
She  bowed  herself  upon  her  knees,  and  lifting  up  her  hands 
on  high,  began  to  say: — "Hail,  precious  cross,  upon  whose 
arms  died  He  whom  I  bore  a  little  infant  between  mine; 
more  happy  was  thy  lot  herein  than  mine,  since  between 

(14)  Jansen.  c.  244,  cone. 


ON  THE  SOLITUDE  OF  THE  B.  VIRGIN.  499 

my  arms  He  began  the  redemption  of  the  world,  but  be- 
tween thine  He  concluded  and  perfected  it.  Blessed  art 
thou  amongst  all  creatures,  for  that  on  thee  is  changed  the 
malediction  of  guilt  into  the  benediction  of  grace,  for  He 
died  on  thee  that  He  might  give  life  to  the  world.  Hail, 
O  noble  tree  of  life,  by  whose  fruits  all  men  may  obtain 
eternal  life.  I  adore  thee  as  His  image,  who  is  the  image 
of  the  invisible  God,  and  who  extended  His  arms  and  feet 
hanging  on  thee,  that  He  might  renew  the  image  which 
Adam  had  blotted  out  by  his  sin."  With  these  or  the  like 
words  the  Blessed  Virgin  adored  the  holy  cross,  and  those 
others  which  went  with  her  did  the  same,  in  imitation  of 
her. 

2.  Secondly,  consider  how  in  the  way  this  Lady  walked 
icitk  great  care  and  wariness,  for  fear  of  treading  under  her 
feet  the  blood  of  her  son,  which  she  knew  to  be  the  blood 
of  Almighty  God,  united  with  His  divinity,  and  she 
lamented  grievously  for  those  that  trampled  on  the  same, 
and  deplored  their  sins,  who,  as  the  apostle  St.  Paul 
says: — "Hath  trodden  under  foot  the  Son  of  God,  and 
hath  esteemed  the  blood  of  the  ''  estament  unclean."  (1) 

3.  When  she  came  to  her  lodging,  the  Blessed  Virgin 
with  great  humility  rendered  thanks  to  those  two  devout  and 
noble  gentlemen,  Joseph  and  Nicodemus,  for  that  work  of 
charity  which  they  had  performed  towards  her  son,  and  so 
courteously  took  her  leave  of  them;  and  peradventure  she 
said  to  them,  that  which  David  said  to  the  inhabitants  of 
Galaad,  when  they  buried  Saul  slain  by  the  Philistines: — 
"  Blessed  be  you  to  the  Lord  who  have  shown  this  mercy 
to  your  master  Saul,  and  have  buried  him.  And  now  the 
Lord  surely  will  render  you  mercy  and  truth,  and  I  also 
will  requite  you  for  this  good  turn,  because  you  have  done 
this  thing."  (2) 

(I)  Heb.  X.  29.  (2). 2  Reg.  ii.  5. 


500  MEDITATION  LVI. 

POINT  II. 

1.  The  sacred  Virgin  being  entered  into  her  habitation, 
and  recollecting  herself  in  some  secret  closet,  began  to  de- 
plore her  solitude  and  desolation^  for  she  had  her  soul 
divided  into  many  places,  where  the  treasure  of  her  heart 
Avas ; — one  part  was  in  the  sepulchre  with  the  body  of  her 
son,  meditating  and  ruminating  the  sorrows  which  He  had 
suffered  in  His  Passion; — another  part  was  in  limbo,  with 
the  soul  of  the  same  son,  contemplating  what  He  did  with 
the  fathers  with  whom  He  then  conversed. — But  much 
more  at  this  present  was  her  heart  possessed  with  sorrows 
recalling  them  to  memory,  and  deploring  their  causes* 
beseeching  the  eternal  Father  to  apply  the  fruit  of  them  to 
many,  to  the  glory  of  Him  that  had  endured  them. 

2.  Another  part  of  the  night  she  spent  in  discoursing  with 
those  that  kept  her  company^  of  the  labours  of  Jesus  Christ, — 
especially  the  Evangelist  St.  John,  recounted  to  her  the 
things  which  his  master  had  done  in  the  supping  chamber; 
— as,  how  He  had  eaten  with  them  the  Paschal  lamb, 
washed  their  feet,  and  instituted  the  most  Blessed  Sacra- 
ment of  His  body  and  blood,  made  to  them  a  most  divine 
sermon,  and  foretelling  to  them  what  was  to  come; — how 
He  Avent  to  the  garden  of  Gethsemani,  and  the  sorrowful 
Avords  which  He  spoke  to  them; — also  how  He  withdrew 
Himself  three  times  from  them  to  offer  His  prayer. — 
Finally,  how  Judas  came  with  a  band  of  soldiers  to  appre- 
hend Him, — the  miracles  which  there  He  did,  and  how  all 
His  disciples  fled  and  forsook  Him.  All  these  things  the 
Virgin  hearkened  to  with  great  devotion  and  spirit,  and 
preserved  them,  revolving  them  inwardly  in  her  heart; 
but  Avhen  she  turned  herself  to  contemplate  the  pains  Avhich 
herself  had  seen,  she  Avas  Avholly  melted  into  tears,  and 
spent  the  residue  of  the  night  in  meditation  of  them.     O 


ON  THE  SOLITUDE  OF  THE  B.  VIRGIN.  501 

sovereign  Virgin,  I  heartily  wish  to  weep  with  thee,  as  the 
prophet  Jeremiah,  and  to  say: — "How  doth  the  city  sit 
solitary  that  was  full  of  people  ?  How  is  the  mistress  of 
the  Gentiles  become  as  a  widow?  Weeping  she  hath  wept 
in  the  night,  and  her  tears  are  on  her  cheeks;  there  is 
none  to  comfort  her  among  all  them  that  were  dear  to  her ; 
all  her  friends  have  despised  her,  and  are  become  her  ene- 
mies." (3) 

Colloquy. — Comfort  thyself,  0  sovereign  princess, 
let  thy  sighs  and  mournings  cease,  lest  the  stream  of 
thy  tears  be  stopped,  because  the  grain  of  wheat,  which 
thou  hast  liid  and  sowed  in  the  sepulchre,  within  three 
days  will  rise  up  alive  with  most  glorious  fruit,  to  ren- 
der thee  a  hundredfold  of  consolation,  for  this  thy 
sorrow  and  desolation. 

3.  In  the  same  time  in  which  this  good  pastor  had  laid 
down  His  life  for  His  sheep,  although  He  descended  as  Ioav 
as  limbo,  to  give  comfort  and  liberty  to  those  that  were 
detained  in  that  fold,  yet  was  He  not  at  all  forgetful  of  those 
wJiich  were  dispersed  upon  the  earth,  "  as  sheep  without  a 
shepherd;"  for,  by  the  virtue  of  His  omnipotence  He  in- 
spired them  even  from  limbo,  that  they  should  repair  to  the 
place  where  His  mother  was,  that  she  might  comfort  and 
strengthen  them  in  His  absence.  The  first  that  came  was 
St.  Peter,  weeping  and  lamenting  for  the  triple  denial  of 
his  master,  and  falling  down  before  the  Virgin,  and  before 
John  his  fellow  disciple,  he  began  afresh  to  renew  his  bitter 
tears,  as  well  for  those  his  denials,  as  for  the  torments  of 
his  master,  and  for  the  discomfort  of  the  mother,  and  of 
those  others  which  there  lamented.  But  the  Blessed  Vir- 
gin gently  comforted  him,  as  one  that  knew  full  well  the 
disposition  of  God,  which  is  to  comfort  those  that  weep. 
By  and  by  entered  in  the  other  apostles,  whom  the  Virgin 
(3)  Thren.  i.  1. 


502  MEDITATION  LVI. 

received  with  exceeding  charity,  as  the  hen  gathers  her 
chickens  under  her  wings,  when  they  fly  to  her  for  fear  ot 
the  kite.  She  exhorted  them  that  they  should  keep  their 
faith  and  hope  of  the  Eesurrection  of  her  son ;  for,  as  that 
was  fulfilled  which  He  foretold  of  His  death  and  Passion,  so 
should  that  likewise  be  fulfilled  which  He  had  foretold  of 
His  Resurrection. 

Colloquy. — 0  sacred  Virgin,  how  well  dost  thou 
begin  to  perform  that  office  of  a  Mother,  with  which 
thy  son  charged  thee  upon  the  cross ;  gather  me  also 
under  thy  wings,  that  the  infernal  fiends  may  not  pre- 
sume to  hurt  me.     Amen. 

4.  Consider  the  feeling  which  the  Blessed  Virgin  and 
the  apostles  had,  when  they  observed  that  their  number 
Avas  diminished  by  the  fall  of  Judas,  and  the  infelicity  of 
this  miserable  wretch,  who  if  he  had  returned  penitently 
to  our  Blessed  Lady,  as  St.  Peter  did,  out  of  doubt  she 
would  have  received  him,  and  have  comforted  him ;  but 
his  offence  had  now  brought  him  to  that  point  where  there 
was  no  peace,  nor  could  be  ever  capable  of  consolation. 

POINT  III. 

And  the  same  day  "Mary  Magdalen,  and  Mary  the 
mother  of  James  and  Salome,"  who  had  been  to  see  the 
sepulchre,  and  the  manner  how  the  body  of  Jesus  was 
entombed,  "  brought  sweet  spices,  with  which  they  might 
anoint  Him,"  (4)  the  Sabbath  day  being  past. 

1.  In  this  passage  I  will  consider,  first,  the  devotion  and 
vigilance  of  these  holy  women,  both  in  their  attentive  con- 
templation of  that  which  passed  at  the  sepulchre  of  Christ 
our  Lord,  and  in  observing  the  place  and  the  manner  they 
left  Him,  against  the  time  when  they  should  return  again ; 
as  also  in  preparing  speedily  aromatic  spices  wherewith  to 

J.X4)  Mat.  xxvii.  62;  Marc.  xvi.  1. 


ON  THE  GUARD  SET  AT  THE  SEPULCHRE.  503 

anoint  Him;  for  notwithstanding  that  there  had  been 
already  employed  a  hundred  pounds  of  myrih  in  anointing 
Him,  yet  all  that  seemed  little  now  to  them,  by  reason  of 
the  desire  which  they  had  to  honour  and  serve  their 
beloved  master,  of  whom  they  had  received  so  much  good. 
2.  And  although  this  work  of  these  pious  women  was 
mingled  with  some  imperfection  of  faith,  yet  may  I  learn 
from  thence  two  things,  to  be  done  by  me  during  my  whole 
life,  especially  after  the  holy  communion. — i.  The  first  is, 
quietly  to  contemplate  for  some  time,  not  from  curiosity, 
but  charity,  the  manner  in  which  Christ  is  crucified,  dies, 
and  is  buried  for  me,  and  in  which  He  enters  into  the 
sepulchre  of  living  souls,  who  receive  Him  in  the  Sacra- 
ment, and  what  He  afterwards  works  in  them. — ii.  The 
second  is,  not  to  content  myself  with  meditation  and  con- 
templation only,  but  afterwards  to  proceed  to  gather  the 
aromatic  spices, — that  is  to  say, — exercise  the  odoriferous 
virtues,  to  the  glory  of  God,  profit  of  my  neighbours,  and 
the  edification  of  Christ's  Church,  which  is  His  mystical 
body,  and  is  anointed  and  sweetly  embalmed  with  these 
works. 


MEDITATION  LVII. 

ON    THE   GUARD   SET  AT   THE   SEPULCHRE   OF    CHRIST,  AND   ON    THE   INCORRUPTION 
OF  HIS  BODY. 

POINT    I. 

"  And  the  next  day,  which  followed  the  day  of  prepara- 
tion, the  chief  priests  and  the  Pharisees  came  together  to 
Pilate,  saying : — "  Sir,  we  have  remembered  that  that 
seducer  said  whilst  He  was  yet  alive,  After  three  days  I 
will  rise  again.  Command,  therefore,  the  sepulchre  to  be 
guarded  until  the  third  day,  lest  perhaps  His  disciples  come 


504:  .  MEDITATION  LVII. 

and  steal  Him  away,  and  say  to  the  people,  He  is  risen 
from  tlie  dead,  and  the  last  error  shall  he  worse  than  the 
first:\l) 

By  this  act  is  discovered  the  fury  of  the  enemies  of  Christy 
and  how  rightly  David  said,  "  The  pride  of  them  that  hate 
Thee  ascends  continually." (2)  For,  notwithstanding  that 
Sabbath  day  was  so  solemn,  yet  they  went  to  Pilate  early 
in  the  morning  to  accomplish  their  accursed  persecution. 

1.  And  first,  these  proud  associates  disdained  to  call 
Christ  our  Lord  by  His  proper  name,  but  like  blasphemers, 
called  Him  hy  a  name  helongiyig  to  the  Devil,  viz.,  "  seducer,^'' 
whereas  in  very  truth  He  was  the  deliverer  from  all  the 
seduction  of  the  world,  and  the  teacher,  who  detected  all 
deceits,  so  that  I  may  take  comfort  when  I  am  loaded  with 
ignominious  names. 

2.  Secondly,  these  haters  of  Christ  became  fearfid  and 
fall  of  suspicion,  fearing  where  there  was  no  cause  to  fear, 

suspecting  that  the  disciples  would  steal  away  the  body  of 
their  master,  and  then  give  out  that  He  was  risen  from 
the  dead,  and  that  the  people  would  credit  this  repoit;  all 
which  was  without  any  grounds  except  that  their  own  ha- 
tred blinded  them  and  their  own  envy  disturbed  their  judg- 
ment. So  that  those  Avho  called  Christ  a  "  seducer,"  did  not 
perceive  how  they  themselves  were  seduced;  for  the  true 
seducer,  who  is  the  Devil,  and  the  spirit  of  pride  had  indeed 
seduced  them. 

3.  Moreover,  those  who  counted  it  their  happiness,  to 
have  deprived  our  Lord  of  His  life,  did  not  remain  satisfied 
with  this,  hut  troubled  and  unquiet  like  a  raging  sea,  endea- 
voured to  obscure  the  glory  of  His  Resurrection.  This 
however,  did  not  at  all  profit  them,  for  the  divine  Providence 
turned  their  own  inventions  against  themselves,  and  took 

(1)  Mat.  xxvii.  62.  (2>  Psal.  Ixxiii,  23. 


ON  THE  GUARD  SET  AT  THE  SEPULCHRE.  505 

occasion  from  tliem  to  make  the  Restirrectioa  of  Christ 
more  published  and  believed. 

Colloquy. — 0  most  sweet  Jesus,  who  wast  perse- 
cuted by  Thine  enemies,  both  in  Thy  life,  and  after 
Thy  death,  suffer  me  not  to  fall  into  such  bUndness,  as 
to  account  seduction,  that  which  is  the  detection  of 
deceit,  or  to  take  the  counsels  of  the  just  which  follow 
Thine  for  frauds  and  impostures.  If  I  am  to  be  de- 
ceived, 0  my  God,  let  it  be  by  Thyself,  who,  with  a 
holy  deceit,  art  wont  to  deceive  the  liesh,  and  draw  it 
on  with  delight  to  obey  the  spirit.  (3) 

POINT  II. 

"  Pilate  said  to  them: — You  have  a  guard,  go,  guard  it 
as  you  know.  And  they  departing,  made  the  sepulchre  sure, 
sealing  the  stone,  and  setting  guards. ''(4) 

1.  In  this  tne  Pharisees  showed  the  anxiety  of  their 
execrable  suspicion,  for  they  would  not  trust  their  own  sol- 
diers, suspecting  that  the  disciples  of  Christ  might  bribe 
them,  and  obtain  leave  to  carry  away  the  body  secretly ; 
and  therefore  they  sealed  the  stone  of  the  sepulchre  with 
their  own  seal.  But  much  better  did  the  eternal  Father 
seal  it  with  the  seal  of  His  omnipotence,  placing  millions 
of  angels  to  keep  the  body  of  His  Son. 

Colloquy. — 0  my  Saviour,  who,  through  the  envy 
of  Thine  enemies,  resemblest  Daniel  in  the  lions'  den, 
the  stone  of  which  was  sealed  with  the  seal  of  king 
Darius,(5)  Thou  art  secure  in  the  den  of  Thy  sepul- 
chre, since  neither  lions,  that  is,  the  worms,  dare  ap- 
proach to  touch  Thy  body,  nor  enemies  from  without 
do  it  hurt ;  deliver  me,  O  Lord,  from  those  domestic 
enemies,  my  passions,  lest  they  tear  me  with  their 
teeth ;  and  from  my  foreign  enemies,  the  devils  and 

(3)  Ose.  ii.  14;  Vide  Ribera. 
(4)  Mat.  xxYii.  65.  (5)  Dan.  vi.  17. 


506  MEDITATION   LVII. 

their  agents,  lest  they  annoy  me  with  their  tempta- 
tions and  false  charges.     Amen. 

2.  From  this  example  of  dihgence  in  the  children  of  this 
world,  I  will  learn  to  be  no  less  diligent  in  keeping  my 
soul,  after  it  has  been  made  the  habitation  and  sepulchre 
of  Christ  our  Lord  in  the  Holy  Oommimion,  taking  care  to 
seal  it  up,  and  to  guard  it,  lest  any  steal  Christ  and  the 
spirit  of  devotion  away  from  me ;  but  what  seal  can  I  put 
upon  it  more  secure,  or  what  guard  more  powerful,  than 
Christ  Himself? 

Colloquy. — 0  my  beloved,  who  saidst,  "  Put  me  as 
a  seal  upon  thy  heart,  as  a  seal  upon  thy  arm,  for  love 
is  strong  as  death,  jealousy  is  hard  as  hell  ;"(6)  seal, 
I  beseech  Thee,  my  heart,  my  senses,  and  my  powers, 
with  the  seal  of  Thy  charity,  and  of  the  imitation  of 
Thy  glorious  virtues,  that  sealed  with  this  seal,  I  may 
enjoy  Thee  for  ever  and  ever.     Amen. 

POINT   III. 

1.  The  body  of  Christ  our  Lord  remained  in  the  sepul- 
chre three  days  and  three  nights^  counting  a  part  for  the 
whole,  that  is,  strictly  speaking,  two  nights  and  one  entire 
day  ;(7)  to  signify,  that  by  the  death  and  burial  of  Christ, 
we  are  delivered  from  two  deaths,  that  is,  the  death  of  both 
soul  and  body,  by  guilt  and  eternal  punishment,  repre- 
sented by  the  two  nights;  and  are  restored  to  one  life, 
expressed  by  the  one  day,  the  life  of  grace  and  charity. 

2.  All  this  time  the  body  of  Christ  our  Saviour  Avas 
jweserved  entire  and  free  from  corruption,  no  part  of  it  being 
resolved  into  dust,  or  anything  else,  as  had  been  foretold 
by  the  prophet  David,  when  he  said: — "Because  Thou 
wilt  not  leave  my  soul  in  hell,  nor  wilt  give  Thy  Holy 
One  to  see  corruption."  (8)     For,  although  Christ  willingly 

(6)  Cant.  viii.  6.  (7)  S.  Tho.  3,  p.  q.  li.  art.  3. 

(8)Psal.  XV.  10;  Act.  ii.  31. 


ON  THE  GUARD  SET  AT  THE  SEPULCHRE.  507 

subjected  Himself  to  the  miseries  of  man,  and  to  the  pen- 
alty of  death  Avhich  He  had  incurred  for  His  sin,  yet  He 
would  not  subject  Himself  to  the  penalty  of  corruption, 
and  of  being  turned  to  dust,  not  willing  to  leaA^e  for  any 
time,  however  short,  either  of  the  two  parts  of  that  nature, 
which  He  had  united  to  Himself  in  unity  of  Person.  For, 
if  the  body  had  been  dissolved,  this  union  also  would  have 
been  dissolved,  which  His  goodness  and  charity  would  not 
suffer,  for  He  would  never  leave  that  which  He  had  once 
assumed. 

Colloquy. — 0  most  loving  Redeemer,  I  give  Thee 
thanks  for  having  delivered  us  from  the  two  deaths  of 
guilt  and  eternal  pain,  and  for  having  procured  for  us 
by  Thy  death  the  life  of  grace,  which  is  the  beginning 
of  everlasting  life  ;  dear  Lord,  apply  to  me  the  fruit 
of  Thy  Passion,  deliver  me  from  these  two  deaths,  and 
grant  me  these  two  lives,  which  in  Thee  are  but  one. 
I  rejoice,  0  my  Saviour,  that  Thy  body  has  always 
remained  incorruptible,  and  that  the  union  of  Thy 
divine  Person  with  it  has  never  been  interrupted.  I 
beseech  Thee,  therefore,  to  deliver  me  from  the  cor- 
ruption of  sin,  and  so  to  unite  me  to  Thyself,  in  the 
perfect  union  of  perpetual  charity,  that  I  may  perse- 
vere in  it,  even  to  life  everlasting.     Amen. 

The  descent  of  the  soul  of  Christ  into  limbo  will  be 
considered  in  the  Fifth  Part  which  immediately  follows; 
because  it  belongs  to  the  glorious  triumphs  which  Christ 
our  Lord  obtained  by  the  merits  of  His  Passion,  fi.r  Avhich 
He  was  glorified  and  honoured,  both  by  men  and  angels, 
together  with  the  Father  and  the  Holy  Ghost.     Amen. 

END  OF  VOL.  IV. 


RICHARDSON  AND  SON,  DERBY. 


PUnTO;,  Luis  BQ 

Meditations  on  the  mysteries  of    7C94 

our  holy  Faith.  •^-^^ 

M4 
V.4 


/: 


Mi^r 


-  ■''.mMt.i